Children, obey your parents in the Lord, for this is right.
KJV
Children, obey your parents in the Lord: for this is right.
Commentary
Commentary
In this chapter,
I. The apostle proceeds in the exhortation to relative duties which he
began in the former, particularly he insists on the duties of children
and parents, and of servants and masters, ver. 1-9 .
II. He exhorts and directs Christians how to behave themselves in the
spiritual warfare with the enemies of their souls; and to the exercise
of several Christian graces, which he proposes to them as so many
pieces of spiritual armour, to preserve and defend them in the conflict, ver. 10-18 .
III. We have here the conclusion of the epistle, in which he takes his
leave of them, recommending himself to the prayers of the believing
Ephesians, and praying for them, ver. 19-24 .
1 Children, obey your parents in the Lord: for this is right.
2 Honour thy father and mother; (which is the first commandment
with promise;)
3 That it may be well with thee, and thou mayest live long on
the earth.
4 And, ye fathers, provoke not your children to wrath: but
bring them up in the nurture and admonition of the Lord.
5 Servants, be obedient to them that are your masters
according to the flesh, with fear and trembling, in singleness of
your heart, as unto Christ;
6 Not with eyeservice, as menpleasers; but as the servants of
Christ, doing the will of God from the heart;
7 With good will doing service, as to the Lord, and not to men:
8 Knowing that whatsoever good thing any man doeth, the same
shall he receive of the Lord, whether he be bond or free.
9 And, ye masters, do the same things unto them, forbearing
threatening: knowing that your Master also is in heaven; neither
is there respect of persons with him.
Here we have further directions concerning relative duties, in which
the apostle is very particular.
I. The duty of children to their parents. Come, you children,
hearken to me, I will teach you the fear of the Lord. The great
duty of children is to obey their parents
( v. 1 ),
parents being the instruments of their being, God and nature having
given them an authority to command, in subserviency to God; and, if
children will be obedient to their pious parents, they will be in a
fair way to be pious as they are. That obedience which God demands from
their children, in their behalf, includes an inward reverence, as well
as the outward expressions and acts. Obey in the Lord. Some take this
as a limitation, and understand it thus: "as far as is consistent with
your duty to God." We must not disobey our heavenly Father in obedience
to earthly parents; for our obligation to God is prior and superior to
all others. I take it rather as a reason: "Children, obey your
parents; for the Lord has commanded it: obey them therefore for the
Lord's sake, and with an eye to him." Or it may be a particular
specification of the general duty: "Obey your parents, especially in
those things which relate to the Lord. Your parents teach you good
manners, and therein you must obey them. They teach you what is for
your health, and in this you must obey them: but the chief things in
which you are to do it are the things pertaining to the Lord."
Religious parents charge their children to keep the ways of the Lord, Gen. xviii. 19 .
They command them to be found in the way of their duty towards God, and
to take heed of those sins most incident to their age; in these things
especially they must see that they be obedient. There is a general
reason given: For this is right, there is a natural equity in
it, God has enjoined it, and it highly becomes Christians. It is the
order of nature that parents command and children obey. Though this may
seem a hard saying, yet it is duty, and it must be done by such as
would please God and approve themselves to him. For the proof of this
the apostle quotes the law of the fifth commandment, which Christ was
so far from designing to abrogate and repeal that he came to confirm
it, as appears by his vindicating it, Matt. xv. 4 ,
&c. Honour thy father and mother ( v. 2 ),
which honour implies reverence, obedience, and relief and maintenance,
if these be needed. The apostle adds, which is the first
commandment with promise. Some little difficulty arises from this,
which we should not overlook, because some who plead for the lawfulness
of images bring this as a proof that we are not bound by the second
commandment. But there is no manner of force in the argument. The
second commandment has not a particular promise; but only a general
declaration or assertion, which relates to the whole law of God's
keeping mercy for thousands. And then by this is not meant the first
commandment of the decalogue that has a promise, for there is no other
after it that has, and therefore it would be improper to say it is the
first; but the meaning may be this: "This is a prime or chief
commandment, and it has a promise; it is the first commandment in the
second table, and it has a promise." The promise is, That it may be
well with thee, &c., v. 3 .
Observe, Whereas the promise in the commandment has reference to the
land of Canaan, the apostle hereby shows that this and other promises
which we have in the Old Testament relating to the land of Canaan are
to be understood more generally. That you may not think that the Jews
only, to whom God gave the land of Canaan, were bound by the fifth
commandment, he here gives it a further sense, That it may be well
with thee, &c. Outward prosperity and long life are blessings
promised to those who keep this commandment. This is the way to have
it well with us, and obedient children are often rewarded with outward
prosperity. Not indeed that it is always so; there are instances of
such children who meet with much affliction in this life: but ordinarily obedience is thus rewarded, and, where it is not, it
is made up with something better. Observe,
1. The gospel has its temporal promises, as well as spiritual ones.
2. Although the authority of God be sufficient to engage us in our
duty, yet we are allowed to have respect to the promised reward: and,
3. Though it contains some temporal advantage, even this may be
considered as a motive and encouragement to our obedience.
II. The duty of parents: And you fathers, v. 4 .
Or, you parents,
1. " Do not provoke your children to wrath. Though God has given
you power, you must not abuse that power, remembering that your
children are, in a particular manner, pieces of yourselves, and
therefore ought to be governed with great tenderness and love. Be not
impatient with them, use no unreasonable severities and lay no rigid
injunctions upon them. When you caution them, when you counsel them,
when you reprove them, do it in such a manner as not to provoke them
to wrath. In all such cases deal prudently and wisely with them,
endeavouring to convince their judgments and to work upon their
reason."
2. " Bring them up well, in the nurture and admonition of the
Lord, in the discipline of proper and of compassionate correction,
and in the knowledge of that duty which God requires of them and by
which they may become better acquainted with him. Give them a good
education." It is the great duty of parents to be careful in the
education of their children: "Not only bring them up, as the brutes do,
taking care to provide for them; but bring them up in nurture and
admonition, in such a manner as is suitable to their reasonable
natures. Nay, not only bring them up as men, in nurture and admonition,
but as Christians, in the admonition of the Lord. Let them have a
religious education. Instruct them to fear sinning; and inform them of,
and excite them to, the whole of their duty towards God."
III. The duty of servants. This also is summed up in one word, which
is, obedience. He is largest on this article, as knowing there
was the greatest need of it. These servants were generally slaves.
Civil servitude is not inconsistent with Christian liberty. Those may
be the Lord's freemen who are slaves to men. " Your masters according
to the flesh ( v. 5 ),
that is, who have the command of your bodies, but not of your souls and
consciences: God alone has dominion over these." Now, with respect to
servants, he exhorts,
1. That they obey with fear and trembling. They are to reverence
those who are over them, fearing to displease them, and trembling lest
they should justly incur their anger and indignation.
2. That they be sincere in their obedience: In singleness of
heart; not pretending obedience when they design disobedience, but
serving them with faithfulness.
3. They should have an eye to Jesus Christ in all the service that they
perform to their masters
( v. 5-7 ), doing service as to the Lord, and not to men; that is, not to
men only or principally. When servants, in the discharge of the duty of
their places, have an eye to Christ, this puts an honour upon their
obedience, and an acceptableness into it. Service done to their earthly
masters, with an eye to him, becomes acceptable service to him also. To
have an eye to Christ is to remember that he sees them and is ever
present with them, and that his authority obliges them to a faithful
and conscientious discharge of the duties of their station.
4. They must not serve their masters with eye-service ( v. 6 )--
that is, only when their master's eye is upon them; but they must be as
conscientious in the discharge of their duty, when they are absent and
out of the way, because then their Master in heaven beholds them: and
therefore they must not act as men-pleasers --as though they had
no regard to the pleasing of God, and approving themselves to him, if
they can impose upon their masters. Observe, A steady regard to the
Lord Jesus Christ will make men faithful and sincere in every station
of life.
5. What they do they must do cheerfully: Doing the will of God from
the heart, serving their masters as God wills they should, not
grudgingly, nor by constraint, but from a principle of love to them and
their concerns. This is doing it with good-will ( v. 7 ),
which will make their service easy to themselves, pleasing to their
masters, and acceptable to the Lord Christ. There should be good-will to their masters, good-will to the families they are
in; and especially a readiness to do their duty to God. Observe,
Service, performed with conscience, and from a regard to God, though it
be to unrighteous masters, will be accounted by Christ as service done
to himself.
6. Let faithful servants trust God for their wages, while they do their
duty in his fear: Knowing that whatsoever good thing ( v. 8 ),
how poor and mean soever it may be, considered in itself,-- the same
shall he receive of the Lord, that is, by a metonymy, the reward of
the same. Though his master on earth should neglect or abuse him,
instead of rewarding him, he shall certainly be rewarded by the Lord
Christ, whether he be bond or free, whether he be a poor
bond-servant or a freeman or master. Christ regards not these
differences of men at present; nor will he in the great and final
judgment. You think, "A prince, or a magistrate, or a minister, that
does his duty here, will be sure to receive his reward in heaven: but
what capacity am I, a poor servant, in, of recommending myself to the
favour of God." Why, God will as certainly reward thee for the meanest
drudgery that is done from a sense of duty and with an eye to himself.
And what can be said more proper either to engage or to encourage
servants to their duty?
IV. The duty of masters: " And you masters, do the same things unto
them ( v. 9 );
that is, act after the same manner. Be just to them, as you expect they
should be to you: show the like good-will and concern for them, and be
careful herein to approve yourselves to God." Observe, Masters are
under as strict obligations to discharge their duty to their servants
as servants are to be obedient and dutiful to them. " Forbearing
threatening; anientes -- moderating threatening,
and remitting the evils with which you threaten them. Remember that
your servants are made of the same mould with yourselves, and therefore
be not tyrannical and imperious over them, knowing that your Master
also is in heaven: " some copies read, both your and their Master. "You have a Master to obey who makes this your
duty; and you and they are but fellow-servants in respect of Christ.
You will be as punishable by him, for the neglect of your duty, or for
acting contrary to it, as any others of meaner condition in the world.
You are therefore to show favour to others, as ever you expect to find
favour with him; and you will never be a match for him, though you may
be too hard for your servants." Neither is there respect of persons
with him; a rich, a wealthy, and a dignified master, if he be
unjust, imperious, and abusive, is not a jot the nearer being accepted
of God for his riches, wealth, and honour. He will call masters and
servants to an impartial account for their conduct one to another, and
will neither spare the former because they are more advanced nor be
severe towards the latter because they are inferior and mean in the
world. If both masters and servants would consider their relation and
obligation to God and the account they must shortly give to him, they
would be more careful of their duty to each other. Thus the apostle
concludes his exhortation to relative duties.
10 Finally, my brethren, be strong in the Lord, and in the
power of his might.
11 Put on the whole armour of God, that ye may be able to stand
against the wiles of the devil.
12 For we wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the
darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may
be able to withstand in the evil day, and having done all, to
stand.
14 Stand therefore, having your loins girt about with truth,
and having on the breastplate of righteousness;
15 And your feet shod with the preparation of the gospel of
peace;
16 Above all, taking the shield of faith, wherewith ye shall be
able to quench all the fiery darts of the wicked.
17 And take the helmet of salvation, and the sword of the
Spirit, which is the word of God:
18 Praying always with all prayer and supplication in the
Spirit, and watching thereunto with all perseverance and
supplication for all saints;
Here is a general exhortation to constancy in our Christian course, and
to encourage in our Christian warfare. Is not our life a warfare? It is
so; for we struggle with the common calamities of human life. Is not
our religion much more a warfare? It is so; for we struggle with the
opposition of the powers of darkness, and with many enemies who would
keep us from God and heaven. We have enemies to fight against, a
captain to fight for, a banner to fight under, and certain rules of war
by which we are to govern ourselves. " Finally, my brethren ( v. 10 ),
it yet remains that you apply yourselves to your work and duty as
Christian soldiers." Now it is requisite that a soldier be both
stout-hearted and well armed. If Christians be soldiers of Jesus
Christ,
I. They must see that they be stout-hearted. This is prescribed here: Be strong in the Lord, &c. Those who have so many battles to
fight, and who, in their way to heaven, must dispute every pass, with
dint of sword, have need of a great deal of courage. Be strong
therefore, strong for service, strong for suffering, strong for
fighting. Let a soldier be ever so well armed without, if he have not
within a good heart, his armour will stand him in little stead. Note,
spiritual strength and courage are very necessary for our spiritual
warfare. Be strong in the Lord, either in his cause and for his sake or
rather in his strength. We have no sufficient strength of our own. Our
natural courage is as perfect cowardice, and our natural strength as
perfect weakness; but all our sufficiency is of God. In his strength we
must go forth and go on. By the actings of faith, we must fetch in
grace and help from heaven to enable us to do that which of ourselves
we cannot do, in our Christian work and warfare. We should stir up
ourselves to resist temptations in a reliance upon God's
all-sufficiency and the omnipotence of his might.
II. They must be well armed: " Put on the whole armour of God ( v. 11 ),
make use of all the proper defensitives and weapons for repelling the
temptations and stratagems of Satan--get and exercise all the Christian
graces, the whole armour, that no part be naked and exposed to the
enemy." Observe, Those who would approve themselves to have true grace
must aim at all grace, the whole armour. It is called the armour of
God, because he both prepares and bestows it. We have no armour of our
own that will be armour of proof in a trying time. Nothing will stand
us in stead but the armour of God. This armour is prepared for us, but
we must put it on; that is, we must pray for grace, we must use the
grace given us, and draw it out into act and exercise as there is
occasion. The reason assigned why the Christian should be completely
armed is that he may be able to stand against the wiles of the
devil --that he may be able to hold out, and to overcome,
notwithstanding all the devil's assaults, both of force and fraud, all
the deceits he puts upon us, all the snares he lays for us, and all his
machinations against us. This the apostle enlarges upon here, and
shows,
1. What our danger is, and what need we have to put on this whole
armour, considering what sort of enemies we have to deal with--the devil
and all the powers of darkness: For we wrestle not against flesh and
blood, &c., v. 12 .
The combat for which we are to be prepared is not against ordinary
human enemies, not barely against men compounded of flesh and
blood, nor against our own corrupt natures singly considered, but
against the several ranks of devils, who have a government which they
exercise in this world.
(1.) We have to do with a subtle enemy, an enemy who uses wiles and
stratagems, as v. 11 .
He has a thousand ways of beguiling unstable souls: hence he is called
a serpent for subtlety, an old serpent, experienced in the art and
trade of tempting.
(2.) He is a powerful enemy: Principalities, and powers, and rulers. They are numerous, they are vigorous; and rule in
those heathen nations which are yet in darkness. The dark parts of the
world are the seat of Satan's empire. Yea, they are usurping princes
over all men who are yet in a state of sin and ignorance. Satan's is a
kingdom of darkness; whereas Christ's is a kingdom of light.
(3.) They are spiritual enemies: Spiritual wickedness in high
places, or wicked spirits, as some translate it. The devil is a
spirit, a wicked spirit; and our danger is the greater from our enemies
because they are unseen, and assault us ere we are aware of them. The
devils are wicked spirits, and they chiefly annoy the saints with, and
provoke them to, spiritual wickednesses, pride, envy, malice, &c. These
enemies are said to be in high places, or in heavenly places, so
the word is, taking heaven (as one says) for the whole expansum, or spreading out of the air between the earth and the stars, the air
being the place from which the devils assault us. Or the meaning may
be, " We wrestle about heavenly places or heavenly things;" so
some of the ancients interpret it. Our enemies strive to prevent our
ascent to heaven, to deprive us of heavenly blessings and to obstruct
our communion with heaven. They assault us in the things that belong to
our souls, and labour to deface the heavenly image in our hearts; and
therefore we have need to be upon our guard against them. We have need
of faith in our Christian warfare, because we have spiritual enemies to
grapple with, as well as of faith in our Christian work, because we
have spiritual strength to fetch in. Thus you see your danger.
2. What our duty is: to take and put on the whole armour of God, and
then to stand our ground, and withstand our enemies.
(1.) We must withstand, v. 13 .
We must not yield to the devil's allurements and assaults, but oppose
them. Satan is said to stand up against us, 1 Chron. xxi. 1 .
If he stand up against us, we must stand against him; set up, and keep
up, an interest in opposition to the devil. Satan is the wicked one,
and his kingdom is the kingdom of sin: to stand against Satan is to
strive against sin. That you may be able to withstand in the evil
day, in the day of temptation, or of any sore affliction.
(2.) We must stand our ground: And, having done all, to stand. We must resolve, by God's grace, not to yield to Satan. Resist him, and
he will flee. If we distrust our cause, or our leader, or our armour,
we give him advantage. Our present business is to withstand the
assaults of the devil, and to stand it out; and then, having done all
that is incumbent on the good soldiers of Jesus Christ, our warfare
will be accomplished, and we shall be finally victorious.
(3.) We must stand armed; and this is here most enlarged upon. Here is
a Christian in complete armour: and the armour is divine: Armour of
God, armour of light, Rom. xiii. 12 . Armour of righteousness, 2 Cor. vi. 7 .
The apostle specifies the particulars of this armour, both offensive
and defensive. The military girdle or belt, the breast-plate, the
greaves (or soldier's shoes), the shield, the helmet, and the sword. It
is observable that, among them all, there is none for the back; if we
turn our back upon the enemy, we lie exposed.
[1.] Truth or sincerity is our girdle, v. 14 .
It was prophesied of Christ
( Isa. xi. 5 )
that righteousness should be the girdle of his loins and
faithfulness the girdle of his reins. That which Christ was girded
with all Christians must be girded with. God desires truth, that is,
sincerity, in the inward parts. This is the strength of our loins; and
it girds on all other pieces of our armour, and therefore is first
mentioned. I know no religion without sincerity. Some understand it of
the doctrine of the truths of the gospel: they should cleave to us as
the girdle does to the loins, Jer. xiii. 11 .
This will restrain from libertinism and licentiousness, as a girdle
restrains and keeps in the body. This is the Christian soldier's belt:
ungirded with this, he is unblessed.
[2.] Righteousness must be our breast-plate. The breast-plate secures
the vitals, shelters the heart. The righteousness of Christ imputed to
us is our breast-plate against the arrows of divine wrath. The
righteousness of Christ implanted in us is our breast-plate to fortify
the heart against the attacks which Satan makes against us. The apostle
explains this in 1 Thess. v. 8 , Putting on the breast-plate of faith and love. Faith and love
include all Christian graces; for by faith we are united to Christ and
by love to our brethren. These will infer a diligent observance of our
duty to God, and a righteous deportment towards men, in all the offices
of justice, truth, and charity.
[3.] Resolution must be as the greaves to our legs: And their feet
shod with the preparation of the gospel of peace, v. 15 .
Shoes, or greaves of brass, or the like, were formerly part of the
military armour
( 1 Sam. xvii. 6 ):
the use of them was to defend the feet against the gall-traps, and
sharp sticks, which were wont to be laid privily in the way, to
obstruct the marching of the enemy, those who fell upon them being
unfit to march. The preparation of the gospel of peace signifies
a prepared and resolved frame of heart, to adhere to the gospel and
abide by it, which will enable us to walk with a steady pace in the way
of religion, notwithstanding the difficulties and dangers that may be
in it. It is styled the gospel of peace because it brings all
sorts of peace, peace with God, with ourselves, and with one another.
It may also be meant of that which prepares for the entertainment of
the gospel, namely, repentance. With this our feet must be shod: for by
living a life of repentance we are armed against temptations to sin,
and the designs of our great enemy. Dr. Whitby thinks this may be the
sense of the words: "That you may be ready for the combat, be shod with
the gospel of peace, endeavour after that peaceable and quiet mind
which the gospel calls for. Be not easily provoked, nor prone to
quarrel: but show all gentleness and all long-suffering to all men, and
this will certainly preserve you from many great temptations and
persecutions, as did those shoes of brass the soldiers from those
galltraps," &c.
[4.] Faith must be our shield: Above all, or chiefly, taking
the shield of faith, v. 16 .
This is more necessary than any of them. Faith is all in all to us in
an hour of temptation. The breast-plate secures the vitals; but with
the shield we turn every way. This is the victory over the world,
even our faith. We are to be fully persuaded of the truth of all
God's promises and threatenings, such a faith being of great use
against temptations. Consider faith as it is the evidence of things
not seen and the substance of things hoped for, and it will appear
to be of admirable use for this purpose. Faith, as receiving Christ and
the benefits of redemption, so deriving grace from him, is like a
shield, a sort of universal defence. Our enemy the devil is here called the wicked one. He is wicked himself, and he endeavours to make
us wicked. His temptations are called darts, because of their
swift and undiscerned flight, and the deep wounds that they give to the
soul; fiery darts, by way of allusion to the poisonous darts
which were wont to inflame the parts which were wounded with them, and
therefore were so called, as the serpents with poisonous stings are
called fiery serpents. Violent temptations, by which the soul is set on
fire of hell, are the darts which Satan shoots at us. Faith is the
shield with which we must quench these fiery darts, wherein we should
receive them, and so render them ineffectual, that they may not hit us,
or at least that they may not hurt us. Observe, Faith, acted upon the
word of God and applying that, acted upon the grace of Christ and
improving that, quenches the darts of temptation.
[5.] Salvation must be our helmet
( v. 17 );
that is, hope, which has salvation for its object; so 1 Thess. v. 8 .
The helmet secures the head. A good hope of salvation, well founded and
well built, will both purify the soul and keep it from being defiled by
Satan, and it will comfort the soul and keep it from being troubled and
tormented by Satan. He would tempt us to despair; but good hope keeps
us trusting in God, and rejoicing in him.
[6.] The word of God is the sword of the Spirit. The sword is a very
necessary and useful part of a soldier's furniture. The word of God is
very necessary, and of great use to the Christian, in order to his
maintaining the spiritual warfare and succeeding in it. It is called the sword of the Spirit, because it is of the Spirit's inditing
and he renders it efficacious and powerful, and sharper than a
two-edged sword. Like Goliath's sword, none like that; with this we
assault the assailants. Scripture-arguments are the most powerful
arguments to repel temptation with. Christ himself resisted Satan's
temptations with, It is written, Matt. iv. 4, 6, 7, 10 .
This, being hid in the heart, will preserve from sin
( Ps. cxix. 11 ),
and will mortify and kill those lusts and corruptions that are latent
there.
[7.] Prayer must buckle on all the other parts of our Christian armour, v. 18 .
We must join prayer with all these graces, for our defence against
these spiritual enemies, imploring help and assistance of God, as the
case requires: and we must pray always. Not as though we were to do
nothing else but pray, for there are other duties of religion and of
our respective stations in the world that are to be done in their place
and season; but we should keep up constant times of prayer, and be
constant to them. We must pray upon all occasions, and as often as our
own and others' necessities call us to it. We must always keep up a
disposition to prayer, and should intermix ejaculatory prayers with
other duties, and with common business. Though set and solemn prayer
may sometimes be unseasonable (as when other duties are to be done),
yet pious ejaculations can never be so. We must pray with all
prayer and supplication, with all kinds of prayer: public, private,
and secret, social and solitary, solemn and sudden; with all the parts
of prayer: confession of sin, petition for mercy, and thanksgivings for
favours received. We must pray in the Spirit; our spirits must
be employed in the duty and we must do it by the grace of God's good
Spirit. We must watch thereunto, endeavouring to keep our hearts
in a praying frame, and taking all occasions, and improving all
opportunities, for the duty: we must watch to all the motions of our
own hearts towards the duty. When God says, Seek my face, our
hearts must comply, Ps. xxvii. 8 .
This we must do with all perseverance. We must abide by the duty
of prayer, whatever change there may be in our outward circumstances;
and we must continue in it as long as we live in the world. We must
persevere in a particular prayer; not cutting it short, when our hearts
are disposed to enlarge, and there is time for it, and our occasions
call for it. We must likewise persevere in particular requests,
notwithstanding some present discouragements and repulses. And we must
pray with supplication, not for ourselves only, but for all
saints; for we are members one of another. Observe, None are so
much saints, and in so good a condition in this world, but they need
our prayers, and they ought to have them. The apostle passes hence to
the conclusion of the epistle.
19 And for me, that utterance may be given unto me, that I may
open my mouth boldly, to make known the mystery of the gospel,
20 For which I am an ambassador in bonds: that therein I may
speak boldly, as I ought to speak.
21 But that ye also may know my affairs, and how I do,
Tychicus, a beloved brother and faithful minister in the Lord,
shall make known to you all things:
22 Whom I have sent unto you for the same purpose, that ye
might know our affairs, and that he might comfort your hearts.
23 Peace be to the brethren, and love with faith, from God
the Father and the Lord Jesus Christ.
24 Grace be with all them that love our Lord Jesus Christ in
sincerity. Amen.
Here, I. He desires their prayers for him, v. 19 .
Having mentioned supplication for all saints, he puts himself
into the number. We must pray for all saints, and particularly for
God's faithful ministers. Brethren, pray for us, that the word of
the Lord may run and be glorified. Observe what it is he would have
them pray for in his behalf: " That utterance may be given unto
me; that I may be enlarged from my present restraints, and so have
liberty to propagate the faith of Christ; that I may have ability to
express myself in a suitable and becoming manner; and that I may
open my mouth boldly, that is, that I may deliver the whole counsel
of God, without any base fear, shame, or partiality." To make known
the mystery of the gospel; some understand it of that part of the
gospel which concerns the calling of the Gentiles, which had hitherto,
as a mystery, been concealed. But the whole gospel was a mystery, till
made known by divine revelation; and it is the work of Christ's
ministers to publish it. Observe, Paul had a great command of language;
they called him Mercury, because he was the chief speaker
( Acts xiv. 12 ),
and yet he would have his friends ask of God the gift of utterance for
him. He was a man of great courage, and often signalized himself for
it; yet he would have them pray that God would give him boldness. He
knew as well what to say as any man; yet he desires them to pray for
him, that he may speak as he ought to speak. The argument with
which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, v. 20 .
He was persecuted and imprisoned for preaching the gospel; though,
notwithstanding, he continued in the embassy committed to him by
Christ, and persisted in preaching it. Observe,
1. It is no new thing for Christ's ministers to be in bonds.
2. It is a hard thing for them to speak boldly when that is their case.
3. The best and most eminent ministers have need of, and may receive
advantage by, the prayers of good Christians; and therefore should
earnestly desire them. Having thus desired their prayers,
II. He recommends Tychicus unto them, v. 21, 22 .
He sent him with this epistle, that he might acquaint them with what
other churches were informed of, namely, how he did, and what he did;
how he was used by the Romans in his bonds, and how he behaved himself
in his present circumstances. It is desirable to good ministers both
that their Christian friends should know their state and that they
should be acquainted with the condition of their friends; for by this
means they may the better help each other in their prayers.-- And
that he might comfort their hearts, by giving such an account of
his sufferings, of the cause of them, and of the temper of his mind and
his behaviour under them, as might prevent their fainting at his
tribulations and even minister matter of joy and thanksgiving unto
them. He tells them that Tychicus was a beloved brother and faithful
minister in the Lord. He was a sincere Christian, and so a brother
in Christ: he was a faithful minister in the work of Christ, and he was
very dear to Paul, which makes Paul's love to these Christian Ephesians
the more observable, in that he should now part with so good and dear a
friend for their sakes, when his company and conversation must have
been peculiarly delightful and serviceable to himself. But the faithful
servants of Jesus Christ are wont to prefer the public good to their
own private or personal interests.
III. He concludes with his good wishes and prayers for them, and not
for them only, but for all the brethren, v. 23, 24 .
His usual benediction was, Grace and peace; here it is, Peace
be to the brethren, and love with faith. By peace we are to
understand all manner of peace--peace with God, peace with conscience,
peace among themselves: and all outward prosperity is included in the
word; as if he had said, "I wish the continuance and increase of all
happiness to you." And love with faith. This in part explains
what he means in the following verse by grace; not only grace in the fountain, or the love and favour of
God, but grace in the streams, the grace of the Spirit flowing from
that divine principle, faith and love including all the rest. It is the
continuance and increase of these that he desires for them, in whom
they were already begun. It follows, from God the Father, &c.
All Grace and blessings are derived to the saints from God, through the
merit and intercession of Jesus Christ our Lord. The closing
benediction is more extensive than the former; for in this he prays for
all true believers at Ephesus, and every where else. It is the
undoubted character of all the saints that they love our Lord Jesus
Christ. Our love to Christ is not acceptable, unless it be in
sincerity: indeed there is no such thing as love to Christ, whatever
men may pretend, where there is not sincerity. The words may be read, Grace be with all those who love our Lord Jesus Christ in
incorruption, who continue constant in their love to him, so as not
to be corrupted out of it by any baits or seductions whatsoever, and
whose love to him is uncorrupted by any opposite lust, or the love of
any thing displeasing to him. Grace, that is, the favour of God, and
all good (spiritual and temporal), that is, the product of it, are and
shall be with all those who thus love our Lord Jesus Christ. And it is,
or ought to be, the desire and prayer of every lover of Christ that it
may be so with all his fellow-christians. Amen, so be it.
INTRODUCTION TO EPHESIANS 6
In this chapter the apostle goes on with his exhortations to relative and domestic duties, and considers those of children and parents, and of servants and masters; and next he exhorts the saints in general to constancy and perseverance in the exercise of grace, and the performance of duty in the strength of Christ, and with the use of the armour of God described by him; entreats them to pray for him; gives the reasons of sending Tychicus, who brought them this epistle, and closes it with his apostolical salutation. He begins with the duties of children to their parents, which are submission and obedience to them, honour, fear, and reverence of them; the arguments engaging thereunto are taken from the light of nature and reason, from the command of God, and the promise annexed to it, Eph 6:1. Then follow the duties of fathers to their children, who are exhorted not to use them with too much rigour, and so provoke them to wrath, but to bring them up in a religious manner, that they may serve the Lord, Eph 6:4. Next he observes the duties of servants to their masters, which are subjection and obedience, which should be done with reverence of them, with simplicity of heart, as unto Christ, not with eyeservice, as menpleasers, but with the heart, and with good will, as doing the will of God, and as if it was to the Lord, and not men; to which they are encouraged by a promise of reward which is given without respect to bond or free, Eph 6:5. And masters, they are exhorted to do what is right and just to their servants, and not terrify them with menaces; to which they are moved by the consideration of their having a master in heaven, who is no respecter of persons, Eph 6:9. From hence the apostle passes to a general exhortation to the saints to behave with firmness and constancy of mind, though they had many enemies, and these mighty and powerful, and more than a match for them; relying on the power and strength of Christ, and making use of the whole armour of God, which he advises them to take, that they might stand and withstand in the worst of times, Eph 6:10, the several parts of which he enumerates, as the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, whereby the fiery darts of Satan are quenched, the helmet of salvation, the sword of the Spirit the word of God, and spiritual prayer of every sort for all saints, attended with watching and perseverance, Eph 6:14, which last part of the spiritual armour being mentioned, leads on the apostle to entreat the Ephesians to pray for him, that he might freely and boldly preach the Gospel; which he commends from the mysterious nature and subject of it, from his character as an ambassador for it, or for Christ, the sum and substance of it, and from his being in bonds for it; which showed how great an esteem he had of it, and how heartily concerned he was to preach it without fear, Eph 6:19. And then adds, that the reasons of his sending Tychicus, whom he describes by his relation to him as a brother, and his affection for him, and by his office as a minister, and his faithfulness in it, were, that they might be acquainted with his circumstances, in what state and condition he was, both with respect to things temporal and spiritual, and that their hearts might be comforted by him, Eph 6:21. And the epistle is concluded with the apostle's salutation; and the persons saluted are the brethren of this church, and all that love Christ Jesus sincerely; and the blessings wished for are peace, love, with faith and grace; the persons from whom they are desired are God the Father, and the Lord Jesus Christ, Eph 6:23.
Ver. 1. Children, obey your parents in the Lord,.... The persons whose duty this is, "children", are such of every sex, male and female, and of every age, and of every state and condition; and though the true, legitimate, and immediate offspring of men may be chiefly respected, yet not exclusive of spurious children, and adopted ones, and of children-in-law; and the persons to whom obedience from them is due, are not only real and immediate parents, both father and mother, but such who are in the room of parents, as step-fathers, step-mothers, guardians, nurses, &c. and all who are in the ascending line, as grandfathers, grandmothers, &c. to these, children should be subject and obedient in all things lawful, just, and good; in everything that is not sinful and unlawful, by the word of God; and in things indifferent, as much as in them lies, and even in things which are difficult to perform: and this obedience should be hearty and sincere, and not merely verbal, and in show and appearance, nor mercenary; and should be joined with gratitude and thankfulness for past favours: and it should be "in the Lord"; which may be considered either as a limitation of the obedience, that it should be in things that are agreeable to the mind and will of the Lord; or as an argument to it, because it is the command of the Lord, and is wellpleasing in his sight, and makes for his glory, and therefore should be done for his sake:
for this is right; it appears to be right by the light of nature, by which the very Heathens have taught it; and it is equitable from reason that so it should be; and it is just by the law of God, which commands nothing but what is holy, just, and good.
Ephesians 6:2
Ver. 2. Honour thy father and mother,.... This explains who parents are, and points at some branches of obedience due unto them; for they are not only to be loved, and to be feared, and reverenced, their corrections to be submitted to, offences against them to be acknowledged, their tempers to be bore with, and their infirmities covered; but they are to be honoured in thought, word, and gesture; they are to be highly thought of and esteemed; they are to be spoken to, and of, very honourably, and with great veneration and to be behaved to in a very respectful manner; and they are to be relieved, assisted, and maintained in comfortable way when aged, and in necessitous circumstances; and which may be chiefly designed. So the Jews explain dwbk, "the honour" due to parents, by, &c. lykam, "giving them food, drink", and "clothing", unloosing their shoes, and leading them out and in {x}. Compare with this 1Ti 5:4;
See Gill on "Mt 15:4";
which is the first commandment with promise: it is the fifth commandment in the decalogue, but the first that has a promise annexed to it: it is reckoned by the Jews {y} the weightiest of the weightiest commands of the law; and the reward bestowed on it, is length of days, as follows.
{x} T. Hieros. Kiddushin, fol. 61. 2. T. Bab. Kiddushin, fol. 31. 1, 2. Maimon. & Bartenora in Misn. Kiddushin, c. 1. sect. 7. {y} Debarim Rabba, sect. 6. fol. 241. 3.
Ephesians 6:3
Ver. 3. That it may be well with thee,.... In this world, and that which is to come; see De 5:16. The Jews {z} say,
"there are four things, which if a man does, he eats the fruit of them in this world, and the capital part remains for him in the world to come; and they are these, Maw ba
dwbyk; "honouring father and mother", doing acts of beneficence, making peace between a man and his neighbour, and learning of the law, which answers to them all.''
And thou mayest live long on the earth: length of days is in itself a blessing; and though men's days cannot be lengthened beyond God's purpose and decree; and though obedient children do not always live long; yet disobedience to parents often brings the judgments of God on children, so that they die not a common death, 2Sa 18:14. On those words in De 32:47, the Jews {a} have this paraphrase;
"because it is your life, Maw ba dwbyk hz, "this is honouring father and mother; and through this thing ye shall prolong your days", this is beneficence.''
It may be observed, that the words in this promissory part are not the same as in the decalogue, where they stand thus, "that thy days may be long upon the land which the Lord thy God giveth thee",
Ex 20:12, referring to the land of Canaan; for the law in the form of it, in which it was delivered by Moses, only concerned the people of the Jews; wherefore to suit this law, and the promise of it, to others, the apostle alters the language of it.
{z} Misna Peah, c. 1. sect. 1. T. Bab. Sabbat, fol. 127. 1, & Kiddushin, fol. 40. 1. {a} T. Hieros. Peah, fol. 15. 4.
Ephesians 6:4
Ver. 4. And ye fathers, provoke not your children to wrath,.... Neither by words; by unjust and, unreasonable commands; by contumelious and reproachful language; by frequent and public chidings, and by indiscreet and passionate expressions: nor by deeds; preferring one to another; by denying them the necessaries of life; by not allowing them proper recreation; by severe and cruel blows, and inhuman usage; by not giving them suitable education; by an improper disposal of them in marriage; and by profusely spending their estates, and leaving nothing to them: not but that parents may, and ought to correct and rebuke their children; nor are they accountable to them for their conduct; yet they should take care not to provoke them to wrath, because this alienates their minds from them, and renders their instructions and corrections useless, and puts them upon sinful practices; wrath lets in Satan, and leads to sin against God; and indeed it is difficult in the best of men to be angry and not sin; see Col 3:21. Fathers are particularly mentioned, they being the heads of families, and are apt to be too severe, as mothers too indulgent.
But bring them up in the nurture and admonition of the Lord; instructing them in the knowledge of divine things, setting them good examples, taking care to prevent their falling into bad company, praying with them, and for them, bringing them into the house of God, under the means of grace, to attend public worship; all which, under a divine blessing, may be very useful to them; the example of Abraham is worthy of imitation, Ge 18:19, and the advice of the wise man deserves attention, Pr 22:6.
Ephesians 6:5
Ver. 5. Servants, be obedient to them that are [your] masters,.... The apostle enlarges on the duty of servants, as well as frequently inculcates it in his epistles; because, generally speaking, they were more rude and ignorant, and less pains were taken with them to instruct them; they were apt to be impatient and weary of the yoke; and scandal was like to arise from servants in the first ages of Christianity through some libertines, and the licentiousness of the false teachers, who insinuated, that servitude was inconsistent with Christian freedom: the persons exhorted are "servants", bond servants, and hired servants; who are to be subject to, and obey their "masters", of each sex, whether male or female, of every condition, whether poor or rich, believers or unbelievers, good or bad humoured, gentle or froward: such as are their masters
according to the flesh; or "carnal masters", as the Vulgate Latin version renders it; even though they are unregenerate men, and are in a state of nature, and only mind the things of the flesh, yet they are to be obeyed in their lawful commands; or "in things pertaining to the flesh", as the Arabic version renders it; in things temporal, which concern the body, and this temporal life; not in things spiritual and religious, or that belong to conscience, and which are contrary to them: or "according to your flesh", as the Ethiopic version renders it; signifying that they are only masters over their bodies, not their consciences; and that their power only extends to corporeal things, and can last no longer than while they are in the flesh; see Job 3:19; and obedience is to be yielded to them
with fear and trembling; with great humility and respect, with reverence of them, and giving honour to them, with carefulness not to offend them, with submission to their reproofs and corrections, and with fear of punishment; but more especially with the fear of God, being by that influenced and constrained to obedience;
in singleness of heart; with readiness and cheerfulness, without hypocrisy and dissimulation, and with all integrity and faithfulness:
as unto Christ; it being agreeable to his will, and what makes for his glory, and serves to adorn the doctrine of God our Saviour in all things.
Ephesians 6:6
Ver. 6. Not with eyeservice, as menpleasers,.... Doing nothing but when under the master's eye, and then pretending a great deal of diligence and industry, in order to ingratiate themselves into his affections, and neglecting his business when he is absent; whereas they ought to attend his service in his absence, as well as in his presence, and so seek to please him, which is commendable.
But as the servants of Christ; acting in like manner as the servants of Christ, who are not menpleasers; or as if they themselves were serving Christ, as indeed they are, when they are doing that which is the will of Christ:
doing the will of God from the heart; meaning not the will of God in a religious, but in a civil sense, yielding a cheerful and hearty obedience to their own masters.
Ephesians 6:7
Ver. 7. With good will doing service,.... To their masters; not grudgingly, with an ill will; no otherwise, nor longer than when they are forced to it; but of a ready mind, and with a cheerful spirit, taking delight in their work, and reckoning it a pleasure to serve their masters; as an Israelite that is not sold, who does his work wnwurb, "with his good will", and according to his own mind {b}; doing what they do
as to the Lord, and not to men; not merely because it is the will of men, and they are commanded by them, and in order to please them, but because it is the will of the Lord, and is wellpleasing in his sight.
{b} Maimon. Hilchot Abadim, c. 1. sect. 7.
Ephesians 6:8
Ver. 8. Knowing that whatsoever good thing any man doth,.... According to the will of God, from right principles in his heart, and with a view to God's glory:
the same shall he receive of the Lord; that is, he shall receive the fruit and advantage of it, in a way of grace,
whether [he be] bond or free; a bondman or a free man, a master or a servant.
Ephesians 6:9
Ver. 9. And ye masters do the same things unto them,.... This does not refer to service and obedience, but to singleness of heart, benevolence, humanity, and a regard to Christ, and the will of God, and to the doing of good things, and to the performance of their duty, as they would have their servants do theirs; whose duty, if religious masters, is, with respect to their souls, to instruct them in, and use them to religious exercises, to pray with them, and for them, to set them good examples, to prevent them falling into, bad company, and to allow them proper time for religious duties; and with respect to their bodies, and outward concerns, to provide sufficient food and proper raiment for them, or to give them their due wages, to take care of them when sick or lame, and show compassion and humanity to them, to encourage those that are prudent, faithful, and laborious, and to correct the disobedient, and expel the incorrigible:
forbearing threatening; not that they may not in any sense threaten, but not always, nor too often, nor too much, and with great things on light occasions; nor should they be too forward to execute their threatenings, especially when their servants repent and amend; they should then forbear them and forgive; and so the Syriac version renders it, "forgive their offences": this is opposed to all hard rigour, and ill usage, either by words or blows. And this is a rule given by the Jews {c}, that a master should not multiply clamour and anger, but should speak him (his servant) quietly, and in a still manner, and he will hear his objections, or arguments and reasons:
knowing that your master also is in heaven; meaning Christ, who employs, provides for, and uses well all his servants, and to whom masters must be accountable for their usage of servants; for he is the common master of masters and servants; and so the Alexandrian copy, and Vulgate Latin version, read, "their and your master": and the place of his habitation is mentioned, to distinguish him from earthly masters; and the more to move and excite masters to their duty, since he being in heaven overlooks and takes notice of all their actions, as the omniscient God; and being omnipotent, has it in his power to plead and avenge the cause of the injured:
neither is there respect of persons with him; as whether they are of this, or the other nation, Jew or Gentile; whether in this, or that state and condition, or in such and such circumstances of life; whether masters or servants, bond or free, or whether Canaanitish or Hebrew servants; between which the Jews {d} made a difference, and allowed of rigour to be used to the one, but required mercy and kindness to be showed to the other; and so were respecters of persons.
{c} Maimon. Hilchot Abadim, c. 9. sect. 8. {d} Maimon. Hilchot Abadim, c. 9. sect. 8.
Ephesians 6:10
Ver. 10. Finally, my brethren,.... This is the conclusion of the apostle's exhortations, in which he addresses the saints as his brethren; which appellation he uses, not merely as a familiar way of speaking among the Jews, but in regard to them as regenerate persons, and of the same family and household of God with himself; and he calls them so, to show his humility, and as a proof of his affection to them, and with a design to encourage them to their duty, as follows:
be strong in the Lord, and in the power of his might; which is directed to, partly on account of the things before exhorted to, which could not be performed in their own strength; and partly with respect to their many and potent enemies hereafter mentioned, against whom they had no might nor power of their own; and therefore the apostle points out the Lord Jesus Christ unto them, in whom are strength, power, and might, even everlasting strength, to enable them to perform their duty, and to fight against every enemy, sin, Satan, and the world; for though they are weak, and strength in themselves, and can do nothing of themselves, and without Christ; yet since there is strength in him, which is communicable to them, they may expect it from him, and depend upon it; and they may come at, or strengthen themselves in it, and by it, by meditation on it, by prayer for it, by waiting on Christ in his own ways, by exercising faith upon him, and through the Spirit, who strengthens them from him with might in the inward man.
Ephesians 6:11
Ver. 11. Put on the whole armour of God,.... Not that which God himself is sometimes clothed with, and uses against his enemies; but what he has provided for his people, and furnishes them with; the particulars of which are after mentioned: and it is called "the armour of God", because it is prepared by him for his people, and is bestowed on them by him; and because it is in its own nature divine and spiritual, and not carnal; and because it is provided for fighting the Lord's battles, and is used in them; and because the efficacy of it is from him, and the execution it does is owing to him: and it is whole, complete, and perfect; and all of it is useful, and no part to be neglected, but all to be taken and "put on"; which is not to make and provide this armour, but to take it, as in Eph 6:13; as being ready made and provided, and to expect and prepare for battle, and make use of it; and this supposes saints to be in a warfare state, and that they are in the character of soldiers, and have enemies to fight with, and therefore should be accoutred with proper and suitable armour, to meet them:
that ye may be able to stand against the wiles of the devil; who is the grand enemy of Christ and his people, and a very powerful and cunning one he is; so that the whole armour of God should be put on, which is proof against all his might and craft, in order to stand against him, oppose him, and fight, and get the victory over him, which in the issue is always obtained by believers; for they not only stand their ground in the strength of Christ, and by the use of their armour confound his schemes, and baffle all his arts and stratagems, but are more than conquerors through him that has loved them.
Ephesians 6:12
Ver. 12. For we wrestle not against flesh and blood,.... The Syriac, Arabic, and Ethiopic versions, and some copies, read "you", instead of "we". This is a reason why saints should be strong in the Lord, and why they should put on the whole armour of God, and prepare for battle, since their enemies are such as here described: not "flesh and blood"; frail mortal men, such as were wrestled against in the Olympic games, to which the apostle alludes. For this wrestling, as Philo the Jew says {e}, concerning Jacob's wrestling, is not of the body, but of the soul; see Mt 16:17; and the meaning is, not with men only, for otherwise the saints have a conflict with men; with profane men, and wrestle against them, by bearing a testimony against their enormities, and by patiently enduring their reproaches, and conquer them by a constant adherence to Christ, and an exercise of faith upon him, which gets the victory over the world; and with heretical men, and maintain a conflict with them, by watching and observing the first appearance of their errors and heresies, and declaring against them, and by using Scripture arguments to confute them, and by rejecting the stubborn and incorrigible from church communion: yet they wrestle not against these only,
but against principalities, against powers; by whom are meant not civil magistrates, or the Roman governors, though these are sometimes so called, Tit 3:1, and may be said to be the rulers of the darkness of this world, or of the dark Heathen world, and were in high places, and were of wicked and malicious spirits, against the people of Christ; yet these cannot be opposed to flesh and blood, or to men, since they were such themselves; and though they were in high, yet not in heavenly places; and the connection with the preceding verse shows the contrary, the enemy being the devil, and the armour spiritual; wherefore the devils are here designed, who are described from their power, rule, and government,
See Gill on "Eph 1:21", both in this clause, and in the next:
and against the rulers of the darkness of this world; that is, over wicked men in it, who are in a state of darkness itself; and so Satan is called the prince, and god of the world, Joh 12:31. The Jews use this very word, the apostle does here, of the angel of death; who is called darkness {f}; and the devil is called by them, Kvwx lv rv, "the prince of darkness" {g}; and mention is made by them of amle ykwvx, "the darkness of the world" {h}; from whom the apostle seems to have taken these phrases, as being in common use among the Jews; who also use it of civil governors {i}, and render it, as here, "the rulers of the world", and say it signifies monarchs, such as rule from one end of the world to the other {k}: some copies, and the Ethiopic version, leave out the phrase, of this world. It follows,
against spiritual wickedness in high places; or wicked spirits, as the devils are, unclean, proud, lying, deceitful, and malicious; who may be said to be in "high" or "heavenly places"; not in places super celestial, or in the highest heavens, in the third heaven, where God, angels, and saints are; but in the aerial heavens, where the power or posse of devils reside, and where they are above us, over our heads, overlooking us, and watching every advantage against us; and therefore we should have on our armour, and be in a readiness to engage them; and so the Syriac and Ethiopic versions render it, "under", or "beneath heaven"; and the Arabic version, "in the air".
{e} Leg. Allegor. l. 2. p. 96, {f} Vajikra Rabba, sect. 18. fol. 160. 1. & Shirhashirim Rabba, fol. 25. 4. {g} Pesikta in Kettoreth Hassammim in Targum in Gen. fol. 9. 4. Raziel, fol. 13. 1. {h} Zohar in Lev. fol. 19. 3. {i} Bereshit Rabba, sect. 58. fol. 51. 2. {k} Tanchuma & Aruch in Guidon. Diet. Syr. Chal. p. 169.
Ephesians 6:13
Ver. 13. Wherefore take unto you the whole armour of God,.... This is a repetition of the exhortation in Eph 6:11; which repetition seems necessary by reason of the many powerful enemies mentioned in the preceding verse, and serves to explain what is meant by putting it on: and leads on the apostle to give an account of the several parts of this armour: the end of taking it is much the same as before,
that ye may be able to withstand in the evil day; that is, that ye may be able to stand against the wiles and stratagems of Satan, against his power and might, to oppose his schemes, and resist his temptations: and so the Syriac version renders it, "that ye may be able to meet the evil one"; to face him, and give him battle, being accoutred with the whole armour of God; though the Greek copies, and other versions, read, "in the evil day"; in which sin and iniquity abound, error and heresy prevail, Satan is very busy, trials and afflictions come on, persecution arises because of the word, and God's judgments are in the earth:
and having done all to stand; or having overcome, having routed the enemy, stand as conquerors; or rather, having took and put on the whole armour of God, in order to stand, and withstand the enemy.
Ephesians 6:14
Ver. 14. Stand therefore,.... Keep your ground, do not desert the army, the church of Christ, nor his cause; continue in the station in which you are placed, keep your post, be upon your watch, stand upon your guard:
having your loins girt about with truth; by which is meant the Gospel, and the several doctrines of it; see Eph 1:13; and to have the loins girt with it, shows, that it should be near and close to the saints, and never departed from; and that it is a means of keeping them close to God and Christ, and of strengthening them against the assaults and attacks of Satan; and is of great use in the Christians' spiritual conflict with their enemies; the girdle is a part of armour, and so considerable as sometimes to be put for the whole, Isa 5:27; and here it is mentioned in the first place:
and having on the breastplate of righteousness; in allusion to
Isa 59:17, meaning not works of righteousness done by men, though these are a fence when rightly used against the reproaches and charges of the enemy, as they were by Samuel, 1Sa 12:3, but rather the graces of faith and love, 1Th 5:8, though faith has another place in the Christian armour, afterwards mentioned; wherefore it seems best to understand this of the righteousness of Christ, which being imputed by God, and received by faith, is a guard against, and repels the accusations and charges of Satan, and is a security from all wrath and condemnation.
Ephesians 6:15
Ver. 15. And your feet shod with the preparation of the Gospel of peace. The Gospel is so called, because it makes men to be of peaceable tempers and behaviour, and gives peace to distressed minds: it directs the way to eternal peace, and publishes peace made by the blood of Christ; and has a much better claim to this name, and epithet, than the law has, which is often called "peace" by the Jews {l}: the "preparation" of it does not design a promptitude or readiness to preach the Gospel, or to receive it, or profess it, or to give a reason of faith in it, or to endure reproach and persecution for it; nor that readiness which the Gospel is a means of, as for every good work, for the spiritual warfare, for the Christian's journey heavenward, or for heaven itself: but the word
etoimasia signifies a "base", or foundation; and so it is used by the Septuagint interpreters on Zec 5:11; and here it designs a firm and solid knowledge of the Gospel, as it publishes peace by Jesus Christ, which yields a sure foundation for the Christian soldier to set his foot upon, and stand fast on; it being that to him, as the shoe is to the foot, its base or foundation: and for the feet to be "shod with" it, does not mean the outward conversation being agreeably to the Gospel, though such a walk and conversation is very beautiful and safe, and such may walk and war with intrepidity: but it designs the constant and firm standing of believers in the faith of the Gospel, and so striving and contending for it, without being moved from it, that it may continue with them. Shoes or boots, which were sometimes of iron, and sometimes of brass, are reckoned among the armour of soldiers {m}.
{l} Zohar in Numb. fol. 73. 3. Tzeror Hammor, fol. 9. 3. {m} Pausan. l. 6. p. 362, 378. Julian. Orat. 2. p. 105. Alex. ab Alexandro, l. 6. c. 22.
Ephesians 6:16
Ver. 16. Above all, taking the shield of faith,.... Which may be understood either of the grace of faith, which is like a golden shield, precious, solid, and substantial; and like a shield of mighty men, by which mighty things are done, and by which the believer not only repels, but conquers the enemy. The Jews say {n}, that repentance and good works are as a shield against divine vengeance: or rather of the object of faith, that which faith makes use of as a shield; so God himself is a shield, Ge 15:1; his divine perfections, as his power, faithfulness, truth, and immutability, which encompass the saints as a shield, and are opposed by faith to the temptations of Satan; also the love and favour of God, Ps 5:12; and particularly God in his word, Pr 30:5, which is a shield against false doctrines, and the wiles of Satan. Moreover, Christ is a shield, Ps 84:11; and faith makes rise of him as a shield, his person, blood, righteousness, and sacrifice; which it holds up and opposes to all the charges and objections of Satan; and who is the saints' protection, and security from the wrath of God, divine justice, and eternal death. The disciples of the wise men are said to be {o} Nwoyrt, "shielded men", who, as the gloss says fight in the war of the law; but they are not like Christ's disciples, who have on the shield, and fight the fight of faith: and this is "above all" to be taken, as being the most useful part of the Christian armour; or "with all", with the rest, this is to be taken, and by no means to be neglected; and it is to be used "in all"; in every temptation of Satan, in every conflict with that enemy, or any other.
Wherewith ye shall be able to quench all the fiery darts of the wicked; of the wicked one, Satan; who was the first wicked one, and the tempter of others to wickedness; and is emphatically the wicked one, being wickedness itself; and his temptations are "fiery darts": they may be compared to "darts", because they sometimes come suddenly and swiftly and thick and fast, are very numerous, and where they stick are very troublesome and grieving; see Ge 49:23. And they may be said to be "fiery", because they serve to inflame the mind, and excite to sin, as lust, anger, revenge, and the like; and were they not repelled, would be the occasion of bringing into everlasting burnings. The allusion is to belesi pepurwmenoiv, "the fiery darts", cast by enemies into towns, and upon houses, in order to burn them {p}. Mention is also made of avad yryg, "fiery darts", with the Jews {q}, and of Satan's casting a dart at David {r}: from these customs, and ways of speaking, the apostle borrows his phrases; and suggests, that the shield of faith is of use to quench the fiery darts of Satan's temptations; so that they may not have the malignant influence they are designed for; which is chiefly done by faith's dealing with the blood of Christ. And there were ways of quenching the fiery darts alluded to; which was done by skins and hides of beasts made wet, or anointed with alum {s}.
{n} Pirke Abot, c. 4. sect. 11. {o} T. Bab. Becorot, fol. 36. 1. & Gloss. in ib. {p} Apollodorus de Orig. Deorum, l. 2. p. 89. {q} Targum Jon. & Jerus. in Exod. xix. 13. {r} T. Bab. Sanhedrin, fol. 95. 1. & 107. 1. {s} Ammian. Marcellin. l. 20. c. 11.
Ephesians 6:17
Ver. 17. And take the helmet of salvation,.... Meaning either Christ himself, the Saviour; and so the Arabic version renders it, "the helmet of the Saviour": or the salvation itself, which he is the author of, and a well grounded hope of it; see 1Th 5:8; the allusion is to Isa 59:17; and such an hope of salvation by Christ is a defence of the head against false doctrines; for the helmet is a piece of armour for the head; and it is an erecter of the head in times of difficulty, affliction, and distress; and it covers the head in the day of battle, when engaged with Satan, the enemy of souls:
and the sword of the Spirit, which is the word of God; the word of God is compared to a "sword", for its two edges, the law and Gospel; the one convicts of sin, and cuts to the heart for it, and the other cuts down all the goodliness of man; and the Scriptures in general are a sharp sword, in convincing of sin, reproving for it, and threatening with wrath and ruin, in refuting error and heresy, and repelling Satan's temptations, and will be used in the destruction of antichrist: and this word may be called "the sword of the Spirit", because it is not carnal, but of a spiritual nature; and is used by the spiritual man; and because the Holy Spirit, as the Ethiopic version here expresses it, is the author of it; and which he furnishes the saints with, and teaches them how to make use of, and makes it powerful and effectual. So the Jews say {t}, the words of the law are like to a sword, and speak of hrwt brx "the sword of the law" {u}
{t} Targum in Cant. 3. 8. {u} Bereshit Rabba, sect. 21. fol. 19. 1.
Ephesians 6:18
Ver. 18. Praying always with all prayer and supplication in the spirit,.... The last weapon is prayer, and takes in all sorts of prayer, mental and vocal, public and private; and every branch of it, as deprecation of evils, petitions for good things, and thanksgiving for mercies: and which should be used always: this stands opposed to such who pray not at all, or who have prayed, but have left it off; or who pray only in distress, and it suggests, that a man should pray as often as he has an opportunity; and particularly, that he should make use of it in times of darkness, desertion, and temptation: and this, when performed aright, is performed "in the Spirit"; with the heart, soul, and spirit engaged in it; it is put up with a true heart, and a right spirit, and without hypocrisy; in a spiritual way, and with fervency, and under the influence, and by the assistance of the Spirit of God.
And watching thereunto; either to the word, as a direction for prayer, or to prayer itself; for opportunities to pray for the assistance of the Spirit in prayer, for an answer of it, and to return thanks for blessings when bestowed; and against all dependence on it, and against Satan's temptations, and our own corruptions with respect to it:
with all perseverance; in it, notwithstanding what Satan and an unbelieving heart may suggest to the contrary:
and supplication for all saints; of every nation, age, sex, and condition, in all places, and of every denomination. So Christ taught his disciples to pray, saying, our Father, suggesting, that they were not only to pray for themselves, but for all the children of God.
Ephesians 6:19
Ver. 19. And for me,.... This shows the great humility of the apostle, and the sense he had of the greatness of the work of the ministry; and that it is the duty of people to pray for their ministers; and that no man is perfect in this life; and that the more superior members need the assistance of the inferior ones; for this request is made by the apostle not in dissimulation, or as feigning humility and modesty; but in the sincerity of his heart, and from a real sense of his need of fresh supplies of gifts and grace, to fit him for the work and service of Christ:
that utterance may be given unto me, or "that the word"; meaning not the subject matter of the ministry, the word of the Gospel, the word of faith, truth, and reconciliation, for that was committed to him; unless he should mean an increase of light and knowledge in it; but rather a faculty of speaking it freely and aptly, and what is commonly called elocution; not speaking with the enticing words of man's wisdom, but with the words of the Holy Ghost: or else an opportunity of preaching the word, and liberty to do it, as follows;
that I may open my mouth boldly; or "in the opening of my mouth"; the phrase is Rabbinical. The Jews {w} say, that when Moses came to write that passage, "let us make man in our image", &c. Gen 1:26, he said before the Lord of the world, why dost thou give hp Nwxtp, "opening of the mouth", to heretics? i.e. an occasion to them of speaking, objecting to us, and of reproving and convincing us with respect to a plurality of persons in the Deity: and a little after they say,
"wherever you hp Nwxtp, "an opening of the mouth to heretics", you will find an answer by its side, or along with it.''
Now the apostle desired he might have something to say, to object to, and to reprove and convince the unbelieving Jews; that he might do this with boldness, with all faithfulness with Courage, and intrepidity, and with freedom of speech; or "openly" and "publicly", as the Syriac version renders it:
to make known, the mystery of the Gospel; or the mysterious doctrines of it, such as the doctrines of a trinity of persons, of the union of the two natures in Christ, justification by his righteousness, regeneration by his Spirit and grace, the saints' union to Christ, and communion with him, the resurrection of the dead, &c. which are called mysteries, because they were hid until revealed; and though revealed, the "modus" and "ratio" of them are not to be accounted for. Now the apostle's work was to make known these mysteries, to prove the truth of them from the word of God, and to defend them against the opposers of them; and that he might be able to do this he entreats the prayers of the saints.
{w} Bereshit Rabba, sect. 8. fol. 7. 1. & Vajikra Rabba, sect. 21. fol. 163. 1. Megillat Esther, fol. 94. 1, 3.
Ephesians 6:20
Ver. 20. For which I am an ambassador in bonds,.... The character the apostle bore was that of an ambassador; and he was an ambassador from and for Christ, in his room and stead; he represented him, he was sent by him, and entrusted by him with the Gospel; he gave him it, and a commission to preach it, and furnished him with qualifications for it; such as knowledge and faithfulness wisdom and prudence, courage and greatness of mind; and made his embassy successful: and he was chiefly an ambassador to the Gentiles, which showed great condescension in Christ to send him to them, and base ingratitude in the despisers and rejecters of the Gospel, for which he was an ambassador; for the embassy Christ's ministers are sent on, is the embassy of the Gospel of peace: their business is to declare that men by nature are enemies to God; that peace is made by the blood of Christ for such; by which means they are made useful to conciliate the minds of men to God's way of salvation and to bring them to submit to his government and laws: and when he adds, "in bonds", or "in a chain", he means, that he was in such circumstances, not for any crime, but for the Gospel, for which he was an ambassador; and therefore was not ashamed of his bonds, or chain, but rather gloried in them; and he makes mention of them to engage persons to a regard to him as an ambassador, and to his embassy; for an ambassador, especially an ambassador of Christ, that comes with his Gospel, and more especially that is suffering for it, ought to be received, heard, and honoured.
That therein I may speak boldly as I ought to speak; that is, the apostle beseeches the saints to pray for him, that since he was an ambassador for the Gospel, and in bonds, that he might speak in it, or rather of it boldly and freely; that he might have both liberty from his bonds, and liberty in his soul, and freedom of speech; and that he might use boldness in delivering his message, as became an ambassador of Jesus Christ.
Ephesians 6:21
Ver. 21. But that ye also may know my affairs, [and] how I do,.... Both his temporal and spiritual affairs; as that he was in bonds, and how he was supported under them, and of what use they were to others; how that he preached in his own hired house, and with what success; and what ministering brethren he had with him to assist him; and in what condition was the church at Rome where he now was: the apostle's life and actions would bear the light, and what he did was worthy of imitation, and must be both delightful and useful to know; and the account he sends, by a messenger hereafter named, of whom he gives the following character, that credit might be the more readily given to his relation:
Tychicus, a beloved brother, and faithful minister in the Lord,
shall make known to you all things. This Tychicus was of , who accompanied the apostle in his travels, and went with him to , from whence he sent him to several places to relate his case, and to know the state of the churches, Col 4:7. He calls him "a beloved brother": he was a "brother", because he was a partaker of the same grace, was of the same family and household of God, and was of the same function, being a minister of the Gospel, and was a "beloved" one: he was beloved of God and Christ, and of all the saints that knew him, and especially a brother beloved of the Apostle Paul; and where there is brotherhood, there should be love: he also styles him a "faithful minister in the Lord"; he was a "minister" in the work and service of the Lord, in things pertaining to him; he was one of his appointing, qualifying, and sending; and he preached Christ, and him crucified; and was a "faithful" one, to his Lord or master, in whose name he ministered, to the Gospel which he ministered, and to the souls of men to whom he ministered; and a greater character he could not well have; and therefore it need not be doubted but that he would faithfully relate all things concerning the apostle, and what he said might be depended on as truth.
Ephesians 6:22
Ver. 22. Whom I have sent unto you for the same purpose,.... Which shows the great concern the apostle had for the churches, being willing to inform them of everything that might be for their use and service:
that ye might know our affairs; temporal and spiritual, and not only the apostle's affairs, but the affairs of those that were with him, who were concerned in the same common cause:
and [that] he might comfort your hearts; both by such a relation, and by the ministry of the Gospel to them: believers in Christ are sometimes disconsolate, by reason of indwelling sin, Satan's temptations, the hidings of God's face, afflictions and persecutions, their own sufferings, and those of others; and it is the business of the ministers of Christ to comfort them; their commission is to speak comfortably to them; and they are qualified for it, by inward comforts in their own souls; the Gospel they preach, and the message they bring, is of a comfortable nature; the Spirit of God acts by them, and with them as a comforter; and sad indeed is the state of Zion, or the church of Christ, when it has no comforters.
Ephesians 6:23
Ver. 23. Peace [be] to the brethren,.... The members of the church at Ephesus, who stood in a spiritual relation to each other; meaning all prosperity outward and inward, temporal, spiritual, and eternal; especially peace of conscience under the sprinklings of the blood of Christ, and a view of peace made with God by that blood:
and love with faith from God the Father, and the Lord Jesus Christ; that is, an increase of these graces, and of the exercise of them, is wished for; for otherwise these brethren had both these graces, faith and love; see Eph 1:15; which go together; faith works by love, and love discovers faith, and both are imperfect; faith has something lacking in it, and love is apt to grow cold, and need reviving and increasing; and these, and the increase of them, are from God the Father, who is the God of all grace, and from Jesus Christ, in whom all fulness of grace is; and these things are equally desired from the one as from the other, and shows a plurality of persons in the Godhead, and the equality of Christ with the Father; and such a wish expresses the apostle's great love and affection for the brethren, and points out the things they stand in need of; and which, being asked for such, might be expected to be enjoyed.
Ephesians 6:24
Ver. 24. Grace [be] with all them that love our Lord Jesus Christ,.... Christ is the object of love, and a lovely object he is: he is to be loved because of the loveliness of his person, and the transcendent excellencies that are in him; because of his suitableness and fulness as a Saviour; and because of his great love shown to his church and people; and because of the relations he stands in to them, and the communion they have with him: love to Christ is a grace of the Spirit, and is in all believers; and though it is imperfect, and sometimes cold, it will abide for ever; it ought to be universal and superlative; all of Christ is to be loved, and he is to be loved above all: and it shows itself in a value for his Gospel, and the truths of it; in an esteem of his ordinances, and a regard to his commands; in parting with all for Christ, when called for; and in bearing all for his sake; in a well pleasedness in his company and presence, and in a concern for his absence, and in an uneasiness until he is enjoyed again: it should be fervent, and constant, and cordial, and, as here said,
in sincerity; from the heart, and with all the heart, and without hypocrisy; not in word only, but in deed and in truth; which appears when he is loved, as before observed: and the apostle wishes "grace" to all such sincere and hearty lovers of him; by which may be meant a fresh discovery of the free grace, love, and favour of God in Christ to them; and a fresh supply of grace from the fulness of it in Christ; and a larger measure of the grace of the Spirit to carry on the good work begun in them; as well as a continuation of the Gospel of the grace of God with them, and an increase of spiritual gifts. Grace may be connected with the word translated "sincerity", and be rendered "grace with incorruption": or incorruptible grace, as true grace is an incorruptible seed; or "grace with immortality": and so the apostle wishes not only for grace here, but for eternal happiness and glory hereafter; and then closes the epistle with an Amen, as a confirmation and asseveration of the truth of the doctrines contained in it, and as expressive of his earnest desire that the several petitions in it might be granted, and of his faith and confidence that they would be fulfilled.
The subscription,
written from Rome to [the] Ephesians by Tychicus, seems to be right; for that this epistle is written to the Ephesians, the inscription shows; and that it was written when the apostle was at Rome, appears from Eph 3:1; and that it was sent by Tychicus, seems very likely from Eph 6:21.
John Gill's Exposition of the Entire Bible.
The great duty of children is, to obey their parents.
That obedience includes inward reverence, as well as outward acts,
and in every age prosperity has attended those distinguished for
obedience to parents. The duty of parents. Be not impatient; use no
unreasonable severities. Deal prudently and wisely with children;
convince their judgements and work upon their reason. Bring them
up well; under proper and compassionate correction; and in the
knowledge of the duty God requires. Often is this duty neglected,
even among professors of the gospel. Many set their children
against religion; but this does not excuse the children's
disobedience, though it may be awfully occasion it. God alone can
change the heart, yet he gives his blessing to the good lessons and
examples of parents, and answers their prayers. But those, whose
chief anxiety is that their children should be rich and accomplished,
whatever becomes of their souls, must not look for the blessing of
God.
The great duty of children is, to obey their parents. That obedience includes inward reverence, as well as outward acts,
and in every age prosperity has attended those distinguished for
obedience to parents.
God alone can
change the heart, yet he gives his blessing to the good lessons and
examples of parents, and answers their prayers. But those, whose
chief anxiety is that their children should be rich and accomplished,
whatever becomes of their souls, must not look for the blessing of
God.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary