109 lines
31 KiB
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109 lines
31 KiB
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<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 6
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<p id="Eph6_1"><a onclick="return mV('Eph',6,'1-24');">Eph 6:1-24</a>. MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION.
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<p><b>1. obey</b>—stronger than the expression as to wives, "submitting," or "being subject" (<a onclick="return mV('Eph',5,21);">Eph 5:21</a>). <i>Obedience</i> is more unreasoning and implicit; <i>submission</i> is the willing <i>subjection</i> of an inferior in point of order to one who has a right to command.
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<br><br><b>in the Lord</b>—Both parents and children being Christians "in the Lord," expresses the <i>element</i> in which the obedience is to take place, and the <i>motive</i> to obedience. In <a onclick="return mV('Col',3,20);">Col 3:20</a>, it is, "Children, obey your parents <i>in all things.</i>" This clause, "in the Lord," would suggest the due limitation of the obedience required (<a onclick="return mV('Act',5,29);">Act 5:29</a>; compare on the other hand, the abuse, <a onclick="return mV('Mar',7,'11-13');">Mar 7:11-13</a> ).
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<br><br><b>right</b>—Even by <i>natural law</i> we should render obedience to them from whom we have derived life.
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<p id="Eph6_2"><b>2.</b> Here the authority of <i>revealed law</i> is added to that of natural law.
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<br><br><b>which is...promise</b>—The "promise" is not made the main motive to obedience, but an incidental one. The main motive is, because it is God's will (<a onclick="return mV('Deu',5,16);">Deu 5:16</a>, "Honor thy father and mother, <i>as the Lord thy God hath</i> COMMANDED <i>thee</i>"); and that it is so peculiarly, is shown by His accompanying it "<i>with a promise.</i>"
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<br><br><b>first</b>—in the decalogue with a <i>special</i> promise. The promise in the second commandment is a <i>general</i> one. Their duty is more expressly prescribed to children than to parents; for love descends rather than ascends [BENGEL]. This verse proves the law in the Old Testament is not abolished.
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<p id="Eph6_3"><b>3. long on the earth</b>—In <a onclick="return mV('Exd',20,12);">Exd 20:12</a>, "long upon <i>the land which the Lord thy God giveth thee,</i>" which Paul adapts to Gospel times, by taking away the local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as the Jews were in the land which God gave them. This promise is always fulfilled, either literally, or by the substitution of a higher blessing, namely, one spiritual and eternal (<a onclick="return mV('Job',5,26);">Job 5:26</a>; <a onclick="return mV('Pro',10,27);">Pro 10:27</a>). The substance and essence of the law are eternally in force: its accidents alone (applying to Israel of old) are abolished (<a onclick="return mV('Rom',6,15);">Rom 6:15</a>).
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<p id="Eph6_4"><b>4. fathers</b>—including <i>mothers;</i> the fathers are specified as being the fountains of domestic authority. Fathers are more prone to passion in relation to their children than mothers, whose fault is rather over-indulgence.
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<br><br><b>provoke not</b>—irritate not, by vexatious commands, unreasonable blame, and uncertain temper [ALFORD]. <a onclick="return mV('Col',3,21);">Col 3:21</a>, "lest they be discouraged."
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<br><br><b>nurture</b>—<i>Greek,</i> "discipline," namely, <i>training</i> by chastening in <i>act</i> where needed (<a onclick="return mV('Job',5,17);">Job 5:17</a>; <a onclick="return mV('Hbr',12,7);">Hbr 12:7</a>).
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<br><br><b>admonition</b>—training by <i>words</i> (<a onclick="return mV('Deu',6,7);">Deu 6:7</a>; "catechise," <a onclick="return mV('Pro',22,6);">Pro 22:6</a>, <i>Margin</i>), whether of encouragement, or remonstrance, or reproof, according as is required [TRENCH]. Contrast <a onclick="return mV('1Sa',3,13);">1Sa 3:13</a>, <i>Margin.</i>
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<br><br><b>of the Lord</b>—such as the Lord approves, and by His Spirit dictates.
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<p id="Eph6_5"><b>5. Servants</b>—literally, "slaves."
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<br><br><b>masters according to the flesh</b>—in contrast to your true and heavenly Master (<a onclick="return mV('Eph',6,4);">Eph 6:4</a>). A consolatory him that the mastership to which they were subject, was but for a time [CHRYSOSTOM]; and that their real liberty was still their own (<a onclick="return mV('1Cr',7,22);">1Cr 7:22</a>).
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<br><br><b>fear and trembling</b>—not slavish terror, but (See on JFB for <a href="./Comm/jfb/1Cr/1Cr002.html#a1Co2_3">1Co 2:3</a>; <a href="./Comm/jfb/2Cr/2Cr002.html#a21Co7_15">2Cr 7:15</a>) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ordinary slave by "threatenings" (<a onclick="return mV('Eph',6,9);">Eph 6:9</a>).
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<br><br><b>singleness</b>—without double-mindedness, or "eye service" (<a onclick="return mV('Eph',6,6);">Eph 6:6</a>), which seeks to please outwardly, without the sincere desire to make the master's interest at all times the first consideration (<a onclick="return mV('1Ch',29,17);">1Ch 29:17</a>; <a onclick="return mV('Mat',6,22,23);">Mat 6:22-23</a>; <a onclick="return mV('Luk',11,34);">Luk 11:34</a>). "Simplicity."
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<p id="Eph6_6"><b>6.</b> (<a onclick="return mV('Col',3,22);">Col 3:22</a>). Seeking to please their masters only so long as these have their eyes on them: as Gehazi was a very different man in his master's presence from what he was in his absence (<a onclick="return mV('2Ki',5,'1-18');">2Ki 5:1-18</a>).
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<br><br><b>men-pleasers</b>—not Christ-pleasers (compare <a onclick="return mV('Gal',1,10);">Gal 1:10</a>; <a onclick="return mV('1Th',2,4);">1Th 2:4</a>).
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<br><br><b>doing the will of God</b>—the unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent.
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<br><br><b>from the heart</b>—literally, <i>soul</i> (<a onclick="return mV('Psa',111,1);">Psa 111:1</a>; <a onclick="return mV('Rom',13,5);">Rom 13:5</a>).
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<p id="Eph6_7"><b>7. good will</b>—expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (<a onclick="return mV('Col',3,23);">Col 3:23</a>). "Good will" is stated by XENOPHON [<i>Economics</i>] to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, a <i>good will</i> which not even a master's severity can extinguish.
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<p id="Eph6_8"><b>8. any man doeth</b>—<i>Greek,</i> "any man shall have done," that is, shall be found at the Lord's coming to have done.
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<br><br><b>the same</b>—in full payment, in heaven's currency.
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<br><br><b>shall...receive</b>— (<a onclick="return mV('2Cr',5,10);">2Cr 5:10</a>; <a onclick="return mV('Col',3,25);">Col 3:25</a>; but all of grace, <a onclick="return mV('Luk',17,10);">Luk 17:10</a>).
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<br><br><b>bond or free</b>— (<a onclick="return mV('1Cr',7,22);">1Cr 7:22</a>; <a onclick="return mV('1Cr',12,13);">12:13</a>; <a onclick="return mV('Gal',3,28);">Gal 3:28</a>; <a onclick="return mV('Col',3,11);">Col 3:11</a>). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (<a onclick="return mV('Pro',19,17);">Pro 19:17</a>).
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<p id="Eph6_9"><b>9. the same things</b>—<i>Mutatis mutandis.</i> Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [BENGEL]. Christianity makes all men brothers: compare <a onclick="return mV('Lev',25,42,43);">Lev 25:42-43</a>; <a onclick="return mV('Deu',15,12);">Deu 15:12</a>; <a onclick="return mV('Jer',34,14);">Jer 34:14</a> as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love.
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<br><br><b>threatening</b>—<i>Greek,</i> "<i>the</i> threatening" which masters commonly use. "Masters" in the <i>Greek,</i> is not so strong a term as "despots": it implies <i>authority,</i> but not absolute <i>domination.</i>
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<br><br><b>your Master also</b>—The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. SENECA [<i>Thyestes,</i> 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you.
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<br><br><b>neither...respect of persons</b>—He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (<a onclick="return mV('Act',10,34);">Act 10:34</a>; <a onclick="return mV('Rom',2,11);">Rom 2:11</a>; <a onclick="return mV('Gal',2,6);">Gal 2:6</a>; <a onclick="return mV('Col',3,25);">Col 3:25</a>; <a onclick="return mV('1Pe',1,17);">1Pe 1:17</a>). Derived from <a onclick="return mV('Deu',10,17);">Deu 10:17</a>; <a onclick="return mV('2Ch',19,7);">2Ch 19:7</a>.
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<p id="Eph6_10"><b>10. my brethren</b>—Some of the oldest manuscripts omit these words. Some with <i>Vulgate</i> retain them. The phrase occurs nowhere else in the Epistle (see, however, <a onclick="return mV('Eph',6,23);">Eph 6:23</a>); if genuine, it is appropriate here in the close of the Epistle, where he is urging his fellow soldiers to the good fight in the Christian armor. Most of the oldest manuscripts for "finally," read, "henceforward," or "from henceforth" (<a onclick="return mV('Gal',6,17);">Gal 6:17</a>).
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<br><br><b>be strong</b>—<i>Greek,</i> "be strengthened."
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<br><br><b>in the power of his might</b>—<i>Christ's</i> might: as in <a onclick="return mV('Eph',1,19);">Eph 1:19</a>, it is <i>the Father's</i> might.
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<p id="Eph6_11"><b>11. the whole armour</b>—the armor of light (<a onclick="return mV('Rom',13,12);">Rom 13:12</a>); on the right hand and left (<a onclick="return mV('2Cr',6,7);">2Cr 6:7</a>). The panoply offensive and defensive. An image readily suggested by the Roman armory, Paul being now in Rome. Repeated emphatically, <a onclick="return mV('Eph',6,13);">Eph 6:13</a>. In <a onclick="return mV('Rom',13,14);">Rom 13:14</a> it is, "Put ye on <i>the Lord Jesus Christ</i>"; in putting on Him, and the new man in Him, we put on "the whole armor of God." No opening at the head, the feet, the heart, the belly, the eye, the ear, or the tongue, is to be given to Satan. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to mortify their members upon earth (<a onclick="return mV('Rom',6,'2-14');">Rom 6:2-14</a>; <a onclick="return mV('Col',3,3,5);">Col 3:3, 5</a>).
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<br><br><b>of God</b>—furnished by God; not our own, else it would not stand ( <a onclick="return mV('Psa',35,'1-3');">Psa 35:1-3</a> ). Spiritual, therefore, and mighty through God, not carnal (<a onclick="return mV('2Cr',10,4);">2Cr 10:4</a>).
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<br><br><b>wiles</b>—literally, "<i>schemes sought out</i>" for deceiving (compare <a onclick="return mV('2Cr',11,14);">2Cr 11:14</a>).
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<br><br><b>the devil</b>—the ruling chief of the foes (<a onclick="return mV('Eph',6,12);">Eph 6:12</a>) organized into a kingdom of darkness (<a onclick="return mV('Mat',12,26);">Mat 12:26</a>), opposed to the kingdom of light.
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<p id="Eph6_12"><b>12.</b> <i>Greek,</i> "For our wrestling ('<i>the</i> wrestling' in which we are engaged) is not against flesh," etc. Flesh and blood foes are Satan's mere tools, the real foe lurking behind them is Satan himself, with whom our conflict is. "Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with GOD in irresistible prayer like Jacob ( <a onclick="return mV('Gen',32,'24-29');">Gen 32:24-29</a> <a onclick="return mV('Hsa',12,4);">Hsa 12:4</a>). Translate, "<i>The</i> principalities...<i>the</i> powers" (<a onclick="return mV('Eph',1,21);">Eph 1:21</a> <a onclick="return mV('Col',1,16);">Col 1:16</a>; see on JF& B for <a href="./Comm/jfb/Eph/Eph003.html#Eph3_10">Eph 3:10</a>). The same grades of powers are specified in the case of the demons here, as in that of angels there (compare <a onclick="return mV('Rom',8,38);">Rom 8:38</a> <a onclick="return mV('1Cr',15,24);">1Cr 15:24</a> <a onclick="return mV('Col',2,15);">Col 2:15</a>). The Ephesians had practiced sorcery (<a onclick="return mV('Act',19,19);">Act 19:19</a>), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of the economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light.
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<br><br><b>rulers of the darkness of this world</b>—<i>Greek,</i> "age" or "course of the world." But the oldest manuscripts omit "of world." Translate, "Against the world rulers of this (present) darkness" (<a onclick="return mV('Eph',2,2);">Eph 2:2</a> 5:8 <a onclick="return mV('Luk',22,53);">Luk 22:53</a> <a onclick="return mV('Col',1,13);">Col 1:13</a>). On Satan and his demons being "world rulers," compare <a onclick="return mV('Jhn',12,31);">Jhn 12:31</a> 14:30 16:11 <a onclick="return mV('Luk',4,6);">Luk 4:6</a> <a onclick="return mV('2Cr',4,4);">2Cr 4:4</a> <a onclick="return mV('1Jo',5,19);">1Jo 5:19</a>, <i>Greek,</i> "lieth in the wicked one." Though they be "world rulers," they are not the ruler of the universe; and their usurped rule of the world is soon to cease, when He shall "come whose right it is" (<a onclick="return mV('Eze',21,27);">Eze 21:27</a>). Two cases prove Satan not to be a mere subjective fancy: (1) Christ's temptation; (2) the entrance of demons into the swine (for these are incapable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (<a onclick="return mV('2Cr',11,13);">2Cr 11:13</a>, <a onclick="return mV('2Cr',11,14);">14</a>). So when God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus' pity. Paul makes no mention of demoniacal possession, so that in the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord's incarnation, and of the foundation of His Church.
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<br><br><b>spiritual wickedness</b>—rather as <i>Greek,</i> "<i>The</i> spiritual <i>hosts</i> of wickedness." As three of the clauses describe the <i>power,</i> so this fourth, the <i>wickedness</i> of our spiritual foes (<a onclick="return mV('Mat',12,45);">Mat 12:45</a>).
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<br><br><b>in high places</b>—<i>Greek,</i> "heavenly places": in <a onclick="return mV('Eph',2,2);">Eph 2:2</a>, "the air," see on JFB for <a href="./Comm/jfb/Eph/Eph002.html#Eph2_2">Eph 2:2</a>. The alteration of expression to "in heavenly places," is in order to mark the higher range of their powers than ours, they having been, up to the ascension (<a onclick="return mV('Rev',12,5);">Rev 12:5</a>, <a onclick="return mV('Rev',12,9);">9</a>, <a onclick="return mV('Rev',12,10);">10</a>), dwellers "in the heavenly places" (<a onclick="return mV('Job',1,7);">Job 1:7</a>), and being now in the regions of the air which are called the heavens. Moreover, pride and presumption are the sins <i>in heavenly places</i> to which they tempt especially, being those by which they themselves fell from heavenly places (<a onclick="return mV('Isa',14,'12-15');">Isa 14:12-15</a>). But believers have naught to fear, being "blessed with all spiritual blessings in the heavenly places" (<a onclick="return mV('Eph',1,3);">Eph 1:3</a>).
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<p id="Eph6_13"><b>13. take...of God</b>—not "make," God has done that: you have only to "take up" and put it on. The Ephesians were familiar with the idea of the gods giving armor to mythical heroes: thus Paul's allusion would be appropriate.
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<br><br><b>the evil day</b>—the day of Satan's special assaults (<a onclick="return mV('Eph',6,12);">Eph 6:12</a>, <a onclick="return mV('Eph',6,16);">16</a>) in life and at the dying hour (compare <a onclick="return mV('Rev',3,10);">Rev 3:10</a>). We must have our armor always on, to be ready against the evil day which may come at any moment, the war being perpetual (<a onclick="return mV('Psa',41,1);">Psa 41:1</a>, <i>Margin</i>).
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<br><br><b>done all</b>—rather, "accomplished all things," namely, necessary to the fight, and becoming a good soldier.
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<p id="Eph6_14"><b>14. Stand</b>—The repetition in <a onclick="return mV('Eph',6,11);">Eph 6:11</a>, <a onclick="return mV('Eph',6,14);">14</a>, shows that <i>standing,</i> that is, <i>maintaining our ground,</i> not yielding or fleeing, is the grand aim of the Christian soldier. Translate as <i>Greek,</i> "Having girt about your loins with truth," that is, with truthfulness, sincerity, a good conscience (<a onclick="return mV('2Cr',1,12);">2Cr 1:12</a> <a onclick="return mV('1Ti',1,5);">1Ti 1:5</a>, <a onclick="return mV('1Ti',1,18);">18</a> 3:9). Truth is the band that girds up and keeps together the flowing robes, so as that the Christian soldier may be unencumbered for action. So the Passover was eaten with the loins girt, and the shoes on the feet (<a onclick="return mV('Exd',12,11);">Exd 12:11</a>; compare <a onclick="return mV('Isa',5,27);">Isa 5:27</a> <a onclick="return mV('Luk',12,35);">Luk 12:35</a>). <i>Faithfulness</i> (<i>Septuagint,</i> "truth") is the girdle of Messiah (<a onclick="return mV('Isa',11,5);">Isa 11:5</a>): so <i>truth</i> of His followers.
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<br><br><b>having on</b>—<i>Greek,</i> "having put on."
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<br><br><b>breastplate of righteousness</b>— (<a onclick="return mV('Isa',59,17);">Isa 59:17</a>), similarly of Messiah. "Righteousness" is here joined with "truth," as in <a onclick="return mV('Eph',5,9);">Eph 5:9</a> : <i>righteousness</i> in works, <i>truth</i> in words [ESTIUS] (<a onclick="return mV('1Jo',3,7);">1Jo 3:7</a>). Christ's righteousness inwrought in us by the Spirit. "Faith and love," that is, faith working righteousness by love, are "the breastplate" in <a onclick="return mV('1Th',5,8);">1Th 5:8</a>.
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<p id="Eph6_15"><b>15.</b> Translate, "Having shod your feet" (referring to the sandals, or to the military shoes then used).
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<br><br><b>the preparation</b>—rather, "the preparedness," or "readiness of," that is, arising from the "Gospel" (<a onclick="return mV('Psa',10,17);">Psa 10:17</a>). Preparedness to do and suffer all that God wills; readiness for march, as a Christian soldier.
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<br><br><b>gospel of peace</b>—(compare <a onclick="return mV('Luk',1,79);">Luk 1:79</a> <a onclick="return mV('Rom',10,15);">Rom 10:15</a>). The "peace" within forms a beautiful contrast to the raging of the outward conflict (<a onclick="return mV('Isa',26,3);">Isa 26:3</a> <a onclick="return mV('Phl',4,7);">Phl 4:7</a>).
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<p id="Eph6_16"><b>16. Above all</b>—rather, "Over all"; so as to cover all that has been put on before. Three integuments are specified, the breastplate, girdle, and shoes; two defenses, the helmet and shield; and two offensive weapons, the sword and the spear (prayer). ALFORD translates, "Besides all," as the <i>Greek</i> is translated, <a onclick="return mV('Luk',3,20);">Luk 3:20</a>. But if it meant this, it would have come <i>last</i> in the list (compare <a onclick="return mV('Col',3,14);">Col 3:14</a>).
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<br><br><b>shield</b>—the large oblong oval door-like shield of the Romans, four feet long by two and a half feet broad; not the small round buckler.
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<br><br><b>ye shall be able</b>—not <i>merely,</i> "ye may." The shield of faith will <i>certainly</i> intercept, and so "quench, all the fiery darts" (an image from the ancient fire-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to woodwork, tents, etc.).
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<br><br><b>of the wicked</b>—rather "of the EVIL ONE." Faith conquers him (<a onclick="return mV('1Pe',5,9);">1Pe 5:9</a>), and his darts of temptation to wrath, lust, revenge, despair, etc. It overcomes the world (<a onclick="return mV('1Jo',5,4);">1Jo 5:4</a>), and so the prince of the world (<a onclick="return mV('1Jo',5,18);">1Jo 5:18</a>).
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<p id="Eph6_17"><b>17. take</b>—a different <i>Greek</i> word from that in <a onclick="return mV('Eph',6,13);">Eph 6:13</a>, <a onclick="return mV('Eph',6,16);">16</a>; translate, therefore, "receive," "accept," namely, the helmet offered by the Lord, namely, "salvation" appropriated, as <a onclick="return mV('1Th',5,8);">1Th 5:8</a>, "Helmet, the hope of salvation"; not an uncertain hope, but one that brings with it no shame of disappointment (<a onclick="return mV('Rom',5,5);">Rom 5:5</a>). It is subjoined to the shield of faith, as being its inseparable accompaniment (compare <a onclick="return mV('Rom',5,1);">Rom 5:1</a>, <a onclick="return mV('Rom',5,5);">5</a>). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the <i>mind,</i> which, when it has laid hold of the sure Gospel "hope" of eternal life, will not receive false doctrine, or give way to Satan's temptations to <i>despair.</i> God, by this hope, "lifts up the head" (<a onclick="return mV('Psa',3,3);">Psa 3:3</a> <a onclick="return mV('Luk',21,28);">Luk 21:28</a>).
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<br><br><b>sword of the Spirit</b>—that is, furnished by the Spirit, who inspired the writers of the word of God (<a onclick="return mV('2Pe',1,21);">2Pe 1:21</a>). Again the Trinity is implied: the Spirit here; and Christ in "salvation" and God the Father, <a onclick="return mV('Eph',6,13);">Eph 6:13</a> (compare <a onclick="return mV('Hbr',4,12);">Hbr 4:12</a> <a onclick="return mV('Rev',1,16);">Rev 1:16</a> 2:12). The two-edged sword, cutting both ways (<a onclick="return mV('Psa',45,3);">Psa 45:3</a>, <a onclick="return mV('Psa',45,5);">5</a>), striking some with conviction and conversion, and others with condemnation (<a onclick="return mV('Isa',11,4);">Isa 11:4</a> <a onclick="return mV('Rev',19,15);">Rev 19:15</a>), is in the <i>mouth</i> of Christ (<a onclick="return mV('Isa',49,2);">Isa 49:2</a>), in the <i>hand</i> of His saints (<a onclick="return mV('Psa',149,6);">Psa 149:6</a>). Christ's use of this sword in the temptation is our pattern as to how we are to wield it against Satan (<a onclick="return mV('Mat',4,4);">Mat 4:4</a>, <a onclick="return mV('Mat',4,7);">7</a>, <a onclick="return mV('Mat',4,10);">10</a>). There is no armor specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (<a onclick="return mV('Luk',9,62);">Luk 9:62</a>); our only safety is in resisting ceaselessly (<a onclick="return mV('Mat',4,11);">Mat 4:11</a> <a onclick="return mV('Jam',4,7);">Jam 4:7</a>).
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<p id="Eph6_18"><b>18. always</b>—<i>Greek,</i> "in every season"; implying <i>opportunity</i> and <i>exigency</i> (<a onclick="return mV('Col',4,2);">Col 4:2</a>). Paul uses the very words of Jesus in <a onclick="return mV('Luk',21,36);">Luk 21:36</a> (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, <a onclick="return mV('1Cr',11,23);">1Cr 11:23</a>, etc. <a onclick="return mV('1Ti',5,18);">1Ti 5:18</a>). Compare <a onclick="return mV('Luk',18,1);">Luk 18:1</a> <a onclick="return mV('Rom',12,12);">Rom 12:12</a> <a onclick="return mV('1Th',5,17);">1Th 5:17</a>.
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<br><br><b>with all</b>—that is, every kind of.
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<br><br><b>prayer</b>—a sacred term for <i>prayer</i> in general.
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<br><br><b>supplication</b>—a common term for a special kind of prayer [HARLESS], <i>an imploring request.</i> "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [GROTIUS].
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<br><br><b>in the Spirit</b>—to be joined with "praying." It is he <i>in us,</i> as the Spirit of adoption, who prays, and enables us to pray (<a onclick="return mV('Rom',8,15);">Rom 8:15</a>, <a onclick="return mV('Rom',8,26);">26</a> <a onclick="return mV('Gal',4,6);">Gal 4:6</a> <a onclick="return mV('Jud',1,20);">Jud 1:20</a>).
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<br><br><b>watching</b>—not sleeping (<a onclick="return mV('Eph',5,14);">Eph 5:14</a> <a onclick="return mV('Psa',88,13);">Psa 88:13</a> <a onclick="return mV('Mat',26,41);">Mat 26:41</a>). So in the temple a perpetual watch was maintained (compare Anna, <a onclick="return mV('Luk',2,37);">Luk 2:37</a>).
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<br><br><b>thereunto</b>—"watching unto" (with a view to) prayer and supplication.
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<br><br><b>with</b>—<i>Greek,</i> "in." <i>Persevering constancy</i> ("perseverance") <i>and</i> (that is, exhibited in) <i>supplication</i> are to be the element in which our watchfulness is to be exercised.
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<br><br><b>for all saints</b>—as none is so perfect as not to need the intercessions of his fellow Christians.
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<p id="Eph6_19"><b>19. for me</b>—a different <i>Greek</i> preposition from that in <a onclick="return mV('Eph',6,18);">Eph 6:18</a> ; translate, therefore, "on my behalf."
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<br><br><b>that I may open my mouth boldly</b>—rather, "that there may be given to me 'utterance,' or 'speech' <i>in the opening of my mouth</i> (when I undertake to speak; a formula used in <i>set and solemn</i> speech, <a onclick="return mV('Job',3,1);">Job 3:1</a> <a onclick="return mV('Dan',10,16);">Dan 10:16</a>), so as <i>with boldness to make known,</i>" etc. Bold plainness of speech was the more needed, as the Gospel is a "mystery" undiscoverable by mere reason, and only known by revelation. Paul looked for utterance to be <i>given</i> him; he did not depend on his natural or acquired power. The shortest road to any heart is by way of heaven; pray to God to open the door and to open your mouth, so as to avail yourself of every opening (<a onclick="return mV('Jer',1,7);">Jer 1:7</a>, <a onclick="return mV('Jer',1,8);">8</a> <a onclick="return mV('Eze',3,8);">Eze 3:8</a>, <a onclick="return mV('Eze',3,9);">9</a>, <a onclick="return mV('Eze',3,11);">11</a> <a onclick="return mV('2Cr',4,13);">2Cr 4:13</a>).
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<p id="Eph6_20"><b>20. For</b>—<i>Greek,</i> as in <a onclick="return mV('Eph',6,19);">Eph 6:19</a>, "<i>On behalf of</i> which."
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<br><br><b>an ambassador in bonds</b>—a paradox. Ambassadors were held inviolable by the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ's "ambassador is in <i>a chain!</i>" The <i>Greek</i> is singular. The Romans used to bind a prisoner to a soldier by <i>a single chain,</i> in a kind of free custody. So <a onclick="return mV('Act',28,16);">Act 28:16</a>, <a onclick="return mV('Act',28,20);">20</a>, "I am bound with this <i>chain.</i>" The term, "bonds" (plural), on the other hand, is used when the prisoner's hands or feet were bound together (<a onclick="return mV('Act',26,29);">Act 26:29</a>); compare <a onclick="return mV('Act',12,6);">Act 12:6</a>, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence [PALEY].
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<p id="Eph6_21"><b>21. that ye also</b>—as I have been discussing things relating to you, so that ye also may know about me (compare <a onclick="return mV('Col',4,7);">Col 4:7</a>, <a onclick="return mV('Col',4,8);">8</a>). NEANDER takes it, "Ye also," as well as the Colossians (<a onclick="return mV('Col',4,6);">Col 4:6</a>).
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<br><br><b>my affairs</b>—<i>Greek,</i> "the things concerning me."
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<br><br><b>how I do</b>—how I fare.
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<br><br><b>Tychicus</b>—an Asiatic, and so a fit messenger bearing the respective Epistles to Ephesus and Colosse (<a onclick="return mV('Act',20,4);">Act 20:4</a> <a onclick="return mV('2Ti',4,12);">2Ti 4:12</a>).
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<br><br><b>a beloved brother</b>—<i>Greek,</i> "<i>the</i> beloved brother"; the same epithet as in <a onclick="return mV('Col',4,7);">Col 4:7</a>.
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<br><br><b>minister</b>—that is, <i>servant.</i>
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<br><br><b>in the Lord</b>—in the Lord's work.
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<p id="Eph6_22"><b>22. for the same purpose</b>—<i>Greek,</i> "for this very purpose." <a onclick="return mV('Col',4,8);">Col 4:8</a> is almost word for word the same as this verse.
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<br><br><b>our affairs</b>—<i>Greek,</i> "the things concerning us," namely, concerning myself. "Aristarchus, my fellow prisoner, and Marcus, sister's son to Barnabas" ( <a onclick="return mV('Col',4,10);">Col 4:10</a>).
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<p id="Eph6_23"><b>23. love with faith</b>—Faith is presupposed as theirs; he prays that love may accompany it (<a onclick="return mV('Gal',5,6);">Gal 5:6</a>).
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<p id="Eph6_24"><b>24.</b> Contrast the malediction on all who love Him not (<a onclick="return mV('1Cr',16,22);">1Cr 16:22</a>).
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<br><br><b>in sincerity</b>—<i>Greek,</i> "<i>in incorruption,</i>" that is, not as <i>English Version,</i> but "with an immortal (constant) love" [WAHL]. Compare "that which is not corruptible" (<a onclick="return mV('1Pe',3,4);">1Pe 3:4</a>). Not a fleeting, earthly love, but a spiritual and eternal one [ALFORD]. Contrast <a onclick="return mV('Col',2,22);">Col 2:22</a>, worldly things "which perish with the using." Compare <a onclick="return mV('1Cr',9,25);">1Cr 9:25</a>, "corruptible ... <i>incorruptible</i> crown." "Purely," "holily" [ESTIUS], without the corruption of sin (See on JFB for <a href="./Comm/jfb/1Cr/1Cr003.html#a1Co3_17">1Co 3:17</a>; <a onclick="return mV('2Pe',1,4);">2Pe 1:4</a> <a onclick="return mV('Jud',1,10);">Jud 1:10</a>). Where the Lord Jesus has a true believer, there I have a brother [BISHOP M'IKWAINE]. He who is good enough for Christ, is good enough for me [R. HALL]. The differences of opinion among real Christians are comparatively small, and show that they are not following one another like silly sheep, each trusting the one before him. Their agreement in the main, while showing their independence as witnesses by differing in non-essentials, can only be accounted for by their being all in the right direction (<a onclick="return mV('Act',15,8);">Act 15:8</a>, <a onclick="return mV('Act',15,9);">9</a> <a onclick="return mV('1Cr',1,2);">1Cr 1:2</a> 12:3).
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