Ephesians 6

Ephesians 6:1

1. Τὰτέκνα, ὑπακούετε. The Gospel from the first had a message for children: the different order in which the classes are treated causes the omission of any special mention of children in 1 Pet. In the case of children and servants ‘submission’ takes the form of ‘obedience’ because authority expresses itself naturally in the form of specific command.

ἐνκυρίῳ. Cf. Luke 2:51. This qualifies ὑπακούετε not τοῖςγονεῦσινὑμῶν. ‘Obedience’ is characteristic of the Lord and can best be learned and practised in communion with Him. Philippians 2:8; Hebrews 5:8 f. Is it impossible that St Paul could have been familiar with the tradition of the Childhood? Cf. also John 4:34, etc.

τοῦτογάρἐστινδίκαιον. In Col. εὐάρεστον takes the place of δίκαιον bringing out the reward of obedience in the approval both of men and God. δίκαιον suggests rather ‘fulfilment of obligation, ‘fitness’ in relation to an eternal order. Only in a mind nurtured on O.T. the eternal order is regarded habitually as the expression of the Divine Will.

Ephesians 6:2

2 f. τίματὸνπατέρα. In the case of the children it was natural to clinch the instruction by a quotation from the Commandments which they must have been taught early.

ἥτιςἐστὶνἐντολὴπρώτηἐνἐπαγγελίᾳ, ἵναεὖσοιγένηταικαὶἔσῃμακροχρόνοις. The upshot of this sentence is perfectly clear, though there is a perplexing variety of possible punctuations. The construction is complicated by the fact that ἵναεὖσοιγένηταικ.τ.λ. is a continuation of the quotation already begun. It is probably best to suppose that St Paul is picking out characteristics of this commandment which would commend it specially to children. He selects two. It is ‘a primary Commandment,’ standing in the front rank.

Note the absence of the article. This classification of commandments was attractive to the Jewish mind. Cf. Mark 12:28. Does not πρώτηπάντων suggest that there might be a class of ‘Primary’ Commandments? Cf. τὰβαρύτερατοῦνόμου Matthew 23:23.

It is also ‘ἐνἐπαγγελίᾳ,’ ‘encompassed about with a promise,’ ‘with a promise to back it up.’ ἵναεὖσοιγένηται is then introduced abruptly, as it were with quotation marks, out of strict construction, ‘That it may be well with thee.’ The change to the fut. ind. is remarkable. It is not due to the LXX. It may mark a change to the direct language of promise ‘And thou shalt be,’ but the fut. ind. in dependence on ἵνα is not unexampled, e.g. Revelation 22:14.

Ephesians 6:4

4. Κιὰοἱπατέρες, μὴπαροργίζετετὰτέκναὑμῶν. In Colossians 3:21 μὴἐρεθίζετε. The danger to be avoided seems that of ‘nagging,’ irritating by the arbitrary exertion of authority for its own sake.

ἀλλὰἐκτρέφετε. The positive requirement is careful attention to a whole process of development. The care for the education of their children has been a distinctive mark of Israel all through their history from Genesis 18:19 onwards.

ἐνπαιδείᾳκαὶνουθεσίᾳΚυρίου. ἐν instrumental. The Lord is the real educator. Cf. Psalms 18:34; Proverbs 3:11; Isaiah 50:5. The father in training and admonishing is to regard himself as His instrument; cf. 1 Thessalonians 5:12; 2 Corinthians 5:20. παιδεία in 2 Timothy 3:16 certainly covers the whole ground of education and not merely the punitive side. νουθεσίᾳ, ‘admonition,’ relates to particulars and suggests repression. Teaching and admonishing are combined in Colossians 1:28; Colossians 3:16.

Ephesians 6:5

5. κατὰσάρκα. In the visible order—in accordance with existing social conditions—as distinct from the spiritual sphere in which Christ is the One Lord.

μετὰφόβουκαὶτρόμου. Philippians 2:12; ‘with reverence and awe.’ An element of ‘fear’ enters into all relationships when their essential sacredness is realized. So Ephesians 5:21; Ephesians 5:33. In Colossians 3:22 we have expressly φοβούμενοιτὸνκύριον. Cf. 1 Peter 2:13-18.

ὡςτῷχριστῷ. Fundamentally wrong as we now see the institution of slavery to be, yet the principle of order, including authority on the one hand and subordination on the other, is of Divine appointment, and the Christ can be seen in and revealed by both master (as here) and servant (1 Pet.).

ἐνἁπλότητιτῆςκαρδίας. Cf. 1 Chronicles 29:17; Wis 1:1. In N.T. ἁπλότης with its cognates is generally used with a suggestion of generosity in giving, the absence of grudging or envy, see Matthew 6:22; Luke 11:34; James 1:5, besides Romans 12:8; 2 Corinthians 8:2; 2 Corinthians 9:11; 2 Corinthians 9:13. The only passage where this thought is not on the surface Isaiah 2 Corinthians 11:3. In 2 Corinthians 1:12 the true reading is ἁγιότητι. Here the thought is of whole-hearted, ungrudging surrender to the will of Christ.

Ephesians 6:6

6. μὴκατʼ ὀφθαλμοδουλίαν. A word perhaps coined by St Paul. This surrender is to find expression first in thoroughness of work.

ὡςἀνθρωπάρεσκοι, found also in LXX., Psalms 52:6; cf. Galatians 1:10, where as here the antithesis is δοῦλοςΧριστοῦ.

ἀλλʼ ὡςδοῦλοιΧριστοῦποιοῦντεςτὸθέληματοῦθεοῦ. This is the second thought which is to give a sense at once of responsibility and dignity even to servile labour. The state in which we find ourselves, ‘the condition in which we were called’ (cf. 1 Corinthians 7:24), is the appointed sphere of Divine service for us.

‘Who sweeps a room as for Thy laws

Makes that, and the action, fine.’

Cf. 1 Peter 2:15; Hebrews 10:36.

ποιοῦντεςτὸθέληματοῦθεοῦ. Cf. Mark 3:35; Matthew 7:21; John 7:17. See on Ephesians 5:17.

Ephesians 6:7

7. ἐκψυχῆςμετʼ εὐνοίαςδουλεύοντες. It is better to connect ἐκψυχῆς what follows. It marks the transition to the second characteristic of whole-hearted service. It is capable of standing the most searching inspection not only in itself but in its motive.

ἐκψυχῆς. Colossians 3:23 only. It is done heartily, the whole man is in the act. μετʼ εὐνοίας. It is permeated by a genuine devotion to his master’s interest. ὡςτῷκυρίᾳκαὶοὐκἀνθρώποις. The thought is repeated, but this time to show how the ultimate destination of the work can be a source of enthusiasm.

Ephesians 6:8

8. The Lord rewards as well as judges. No good work is really thrown away.

κομίσεται. Colossians 3:25; 2 Corinthians 5:10; 1 Peter 1:9. See Hort in loc. “Not simply to receive, but to receive back … to get what has come to be one’s own by earning.” The payment is ‘in kind.’

Ephesians 6:9

9. τὰαὐτὰποιεῖτε. τὸαὐτὸφρονεῖν is fairly frequent in St Paul Romans 12:16; Romans 15:5; 2 Corinthians 13:11; Philippians 2:2; Philippians 4:2; cf. 1 Corinthians 12:25. There seems no other instance of ποιεῖν, but the meaning is clear, ‘Act on the same principles in recognition of the same fundamental verities.’ The combination with πρὸς is also unique and is best explained on the analogy of Mat 13:56; 1 Corinthians 2:3; John 1:1 = ‘In intercourse with.’

ἀνιέντεςτὴνἀπειλήν. The tongue is a real source of danger to the master. The servant cannot answer back, and the master may be betrayed into acts of cruelty to save his own consistency; cf. with Wetstein

‘Vos quibus rector maris atque terrae

Jus dedit magnum necis atque vitae,

Ponite inflatos tumidosque vultus.

Quicquid a vobis minor extimescit,

Major hoc vobis dominus minatur.

Omne sub regno graviore regnum est.’

Seneca, Thyest. 607.

προσωπολημψία. See Hort on James 2:1 and 1 Peter 1:17.

Ephesians 6:10

10. Τοῦλοιποῦ. ‘For the time to come,’ Galatians 6:17.

ἐνδυναμοῦσθεἐνκυρίῳ. Cf. Philippians 4:13; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17. ‘Be strengthened.’ Notice the passive ‘Lay yourself open to the invigorating forces that will fill your being as you realize your vital union with the Lord.’

καὶἐντῷκράτειτῆςἰσχύοςαὐτοῦ. Ephesians 1:19. ‘The triumphant power of His might.’ St Paul’s prayers for his correspondents in Ephesians 1:19, Ephesians 3:16 require this response on their side if they are to be effectual. The thought of the whole verse has a close parallel in John 16:33.

Ephesians 6:11

11. ἐνδύσασθετὴνπανοπλίαντοῦθεοῦ. Cf. Ephesians 4:24 for the figure of ‘clothing’ as describing the acquisition of moral and spiritual ‘habits.’

πανοπλίαν. Luke 11:22; Psalms 90(91):4 Aq.; Jdt 14:3; Wis 5:18. The armour of God is primarily that which God supplies. At the same time, as the Saints of old had learnt from the time of Abraham (Genesis 15:1; Psalms 18:2 etc.), God Himself was their armour. Both thoughts are satisfied in the revelation that Christ Himself is the armour of the Christian.

μεθοδίας. Cf. Ephesians 4:14. The danger suggested by this word comes from cunning, cf. ἡπλάνη Ephesians 4:14, ἡἀπάτη Ephesians 4:22, rather than physical force. So we read in Genesis 3:1 ‘The serpent was more subtle’ etc. What we need is the power to unmask our foe; cf. 2 Corinthians 2:11; 2 Corinthians 11:14.

τοῦδιαβόλου. Cf. Ephesians 4:27. See Hort on James 4:7. The enemy regarded primarily as a slanderer, ‘the malicious accuser’ of God to men, and of us to God, and again of ourselves to each other. There is a remarkable harmony between St Paul and St Peter (1 Peter 5:8) St James (James 4:7) and St John (Apoc. passim and 1 John 5:18 f.) in regard to the personal character of the conflict in which we are engaged. There can be no doubt how they understood Matthew 6:13.

Ephesians 6:12

12. ὅτιοὐκἔστινἡμῖνἡπάλη. The figure is changed to a wrestling match, which does justice to the ‘tricks,’ but does not fit with the armour. St Paul however would not be conscious of the incongruity because he would never visualize his symbols pictorially.

πρὸςαἷμακαὶσάρκα. In this order Hebrews 2:14. Our real foes are not our human and visible antagonists.

πρὸςτὰςἀρχάς, πρὸςτὰςἐξουσίας. Cf. Ephesians 1:21, Ephesians 3:10; Colossians 2:10; Colossians 2:15. In the sense of antagonistic spiritual forces in Colossians 2:15 only, but cf. 1 Corinthians 2:8 where οἱἄρχοντεςτοῦαἰῶνοςτούτου are probably to be distinguished from the human instruments through which they worked their will on the Lord of Glory. The climax of the conflict for our Lord, in both these cases, was on the Cross.

πρὸςτοὺςκοσμοκράτορας. ‘The potentates.’ κοσμοκράτωρ was used of Kings of Egypt as well as of Roman Emperors. So we are not bound to infer that the power of these spiritual forces is literally world-wide. At the same time the whole of the present order is regarded as being in its alienation from God under the domination of the Evil One, 1 John 5:19; John 12:31; John 14:30; John 16:11. Nor is this conception confined to St John, see Luke 4:6; 1 Corinthians 2:8.

τοῦσκότουςτούτου. This darkness has already been defined in Ephesians 5:8.

τὰπνευματικὰ. The spiritual powers in antithesis to the material resources and human instruments through which they work, ὅπλασαρκικὰ 2 Corinthians 10:4.

τῆςπονηρίας taking the place of ἡἀπάτη, ἡπλάνη, τὸψεῦδος, ἡἀπειθία, in view of ὁπονηρός to come in Ephesians 6:16, probably under the influence of the Pater Noster.

ἐντοῖςἐπουρανίοις. See Intr. pp. xlviii ff. Here it is the scene of ἡπάλη qualifying the whole sentence and not merely the last phrase in it.

Ephesians 6:13

13. διὰτοῦτοἀναλάβετε, Ephesians 6:16. Constantly used of taking up arms, Deuteronomy 1:41; Jeremiah 26:3; Jdt 6:12; 2Ma 10:27 etc. with τὰςπανοπλίαςαὐτῶν Jdt 14:3.

τὴνπανοπλίαντουθεοῦ, Ephesians 6:11. The figure is now to be worked out in detail. The armour, as we have seen in the light of the O.T. parallels quoted above, is the armour of the Christ, the Suffering Servant who is at the same time the Conquering Warrior. It consists, to use the language of St John 1:17, of grace and truth, of moral qualities rooted in and guarded by the truths of the Christian Revelation.

ἵναδυνηθῆτεἀντιστῆναι Matthew 5:39; James 4:7; 1 Peter 5:9.

ἐντῇἡμέρᾳτῇπονητᾷ. Cf. Ephesians 5:16.

καὶἅπαντακατεργασάμενοιστῆναι. It is surely impossible to give στῆναι a different sense from στῆτε. It cannot therefore refer to ‘standing’ in the sense of being approved before the judgement seat of Christ as in Revelation 6:17; Luke 21:36; Romans 14:4. It must mean ‘to stand at attention,’ ready for offence or defence. If so the conflict cannot be regarded as over, i.e. ἅπαντακατεργασάμενοι cannot mean ‘when you have finally worked out your salvation’ (Philippians 2:12), or ‘reaped all the fruits of Christ’s victory.’ It may refer to each successive crisis in the struggle, ‘after each fresh assault has been successfully repulsed.’ This is just the moment when the warrior is most likely to be found off his guard. Wetstein quotes many passages to illustrate the meaning of ‘overcoming,’ ‘wearing down opposition.’ Cf.

Ezekiel 34:4. It may however be taken simply ‘having done all that is in your power,’ which in this context would mean ‘having completed your preparations.’ The Latin rendering, ‘in omnibus perfecti,’suggests this idea, however it was arrived at. κατεργάζεσθαι from time to time assumes from the context the sense of preparation. Cf. 2 Corinthians 5:5; Exodus 15:17; Exodus 35:33; Exodus 38:24; Deuteronomy 28:39.

Ephesians 6:14

14. στῆτεοὖνπεριζωσάμενοιτὴνὀσφὺνὑμῶνἐνἀληθείᾳ. The first part of the armour chosen out for special attention is ‘the girdle.’ To be well girt was the first condition of free and energetic action whether in peace or war (cf. Hort on 1 Peter 1:13). It is the mark of a servant expecting his master’s call (Luke 12:35). In Isaiah 11:5 the Girdle of the Messiah is described in parallel clauses first as ‘righteousness’ and then as ‘truth,’ in the sense of ‘truthfulness,’ ‘faithfulness to his promises,’ ‘trustworthiness.’ Here it is primarily ‘sincerity’—the opposite of hypocrisy or any form of unreality—as in Ephesians 5:9. It is specially important when evil is being regarded as ‘deceit’ and ‘falsehood’ to realize the necessity of inner truthfulness, and that primary requisite is provided in such a way that we can make it our own in Christ.

καὶἐνδυσάμενοιτὸνθώρακατῆςδικαιοσύνης. ‘The Breast-plate’ of the Divine Warrior in Isaiah 59:17 (cf. Wis 5:18) is ‘righteousness’ figuring in the first instance that ‘faithfulness to His covenant obligations’ which brings Him forth for the deliverance of His people from their oppressor, and which makes Him seek for a means of restoring the communion between Him and them when it has been interrupted by sin. ‘Righteousness’ as a quality in us is also (cf. Ephesians 4:24, Ephesians 5:9) ‘faithfulness to covenant obligations,’ issuing in a consciousness of being in our right relation with God, and in the enjoyment of His favour. This also, as well as sincerity, is ours in spite of sin, in Christ; cf. Philippians 3:9. It is rightly described as a Breastplate because courage is rooted in a good conscience; cf. Proverbs 28:1. ‘The Righteous are bold as a lion,’ while ‘Conscience doth make cowards of us all.’ In 1 Thessalonians 5:8 the Breastplate is Faith and Love.

Ephesians 6:15

15. καὶὑποδησάμενοιτοὺςπόδαςἐνἑτοιμασίᾳτοῦεὐαγγελίουτῆςεἰρήνης. Cf. Isaiah 52:7; Isaiah 40:3 f. Shoes are not a distinctive part of the soldier’s armour (exc. in Isaiah 9:5). Their main purpose is to protect the feet, though they may also serve under certain circumstances to give surer foothold, e.g. Thuc. III. 22. ἑτοιμασία may = preparedness, i.e. (as Robinson) ‘the readiness which belongs to a bearer of good tidings,’ or it may = preparation, i.e. ‘the act of preparing.’ If as Westcott Hort imply the use of the word is suggested by Isaiah 40:3, as well as Isaiah 52:7, the second meaning is to be preferred. The thought then would be closely parallel to Psalms 90:12. The work they were doing in preparing the way for the gospel of peace would be a protection for their own feet.

τοῦεὐαγγελίουτῆςεἰρήνης. A unique phrase, but cf. Ephesians 2:17.

Ephesians 6:16

16. ἐνπᾶσιν. ‘In all things,’ ‘in all circumstances.’ See 2 Corinthians 11:6; Philippians 4:12; 1 Timothy 3:11; 2 Timothy 2:7; 2 Timothy 4:5; Titus 2:9.

ἀναλαβόντεςτὸνθυρεὸντῆςπίστεως. No shield is mentioned in either of the passages in Isaiah. In Wis 5:19 we read λήμψεταιἀσπίδαἀκαταμάχητονὁσιότητα, which is quite distinct both in thought and expression. ὁθυρεὸς the large oblong shield covering the whole body. In Genesis 15:1 in close connexion with St Paul’s favourite text Genesis 15:6 (ἐπίστευσενἈβ.) God says to Abraham ‘I am thy Shield’ (LXX. ἐγὼὑπερασπίζωσου). Here the shield is ‘the faith’ (cf. Ephesians 3:12), the revelation of God made to us in Christ regarded as a ground and source of faith in us, able to provide a complete protection against every temptation to doubt Him which the Devil is able to insinuate.

See 1 Peter 1:7, Hort’s note. Eve’s defence in Genesis 3:5 is broken down by the suggestion that the command to abstain from the fruit of the tree of knowledge was due to envy in God.

τὰβέλητὰπεπυρωμένα. Malleoli. Darts tipped with tow dipped in pitch and lighted.

τοῦπονηροῦ from Matthew 6:13. Cf. 2 Thessalonians 3:3.

Ephesians 6:17

17. καὶτὴνπερικεφαλαίαντοῦσωτηρίουδέξασθε. So Isaiah 59:17; Wis 5:18 is again quite different καὶπεριθήσεταικόρυθακρίσινἀνυπόκριτον. We pass now from defensive to offensive armour. The helmet belongs to both categories. It was adorned with plumes to increase the apparent size of the soldier and to strike terror into the heart of the enemy. So Verg. Aen. VIII. 620 speaks of ‘Terribilem cristis galeam.’ Hector’s helmet it will be remembered frightened Astyanax, Il. VI. 469 f.

τοῦσωτηρίου. τὸσωτήριον differs from σωτηρία as the cause from the effect. It occurs besides in N.T. in Luke 2:30; Luke 3:6; Acts 28:28 (cf. Isaiah 40:5; Psalms 66(67):3), in each case denoting the power that brings salvation (Titus 2:11). ‘The Helmet’ therefore is not ‘the consciousness of being saved’ but ‘of being able to save.’ This is obvious in the Antitype (Isaiah 59:17). It is no less true of the Christian. What is pledged to us is not protection only, we are to be ‘more than conquerors’ Romans 8:37. Substantially the same thought is contained in the ἐλπίδασωτηρίας of 1 Thessalonians 5:8.

δέξασθε. The word suggests that the remaining powers are being definitely offered to us by God. Cf. James 1:21; 2 Corinthians 6:1.

καὶτὴνμάχαιραντοῦπνεύματος, ὅἐστινῥῆμαθεοῦ. In Isaiah 11:4 we have πατάξειγῆντῷλόγῳτοῦστόματοςαὐτοῦκαὶἐνπνεύματιδιὰχειλέωνἀνελεῖἀσεβῆ. In Wis 5:20 ὀξυνεῖδὲἀπότομονὀργὴνεἰςῥομφαίαν. Once more quite distinct both in thought and language. The key to the interpretation is in the right understanding of ῥῆμαθεοῦ. This cannot mean ‘the Bible.’ It is ‘a word from God,’ ‘an utterance inspired by Him.’ Such were the utterances of the Old Testament Prophets, Hosea 6:5.

The words of ‘the Servant’ are to have the same character, Isaiah 49:2; Isaiah 51:16. Such words from one point of view are swords, Isaiah 11:4; Hosea 6:5. It is not surprising therefore to find our Lord represented in Revelation 1:16; Revelation 19:15 as wielding from His Mouth ‘a sharp two-edged sword,’ cf. Hebrews 4:12. This weapon also is to be in the armoury of the Christian, Matthew 10:20; cf. 1 Peter 4:11; Acts 2:17. As a Divine Sword its purpose can never be purely destructive.

It wounds only to heal.

Ephesians 6:18

18. διὰπάσηςπροσευχῆςκαὶδεήσεως. These words are best taken with δέξασθε as describing the special condition under which we can receive these last two elements in our equipment. For διὰ ‘in a state of,’ ‘to the accompaniment of,’ cf. Romans 2:27; Romans 4:11; 2 Corinthians 2:4; 2 Corinthians 9:12 etc. No doubt the prayers themselves are ῥήματαθεοῦ inspired by God as the next clause will show (so Robinson and Hort). But they can hardly cover the whole ground of our need, Luke 21:15. See Ephesians 6:19.

προσευχόμενοιἐνπαντὶκαιρῷἐνπνεύματι. The call to constant persevering prayer recurs in 1 Thessalonians 5:17; Romans 12:12; Philippians 4:6 besides the parallel in Colossians 4:2. It recalls Luke 18:1, and in connexion with the injunction to watchfulness Luke 22:40 and the parallels. See esp. Luke 21:36.

ἐνπνεύματι. See on Ephesians 2:22; cf. Ephesians 2:18. ‘In the power of the Spirit.’ True prayer is an inspiration; cf. John 4:24; Jude 1:20.

καὶεἰςαὐτὸἀγρυπνοῦντες. Mark 13:33; Luke 21:36; cf. 1 Peter 4:7.

προσκαρτερήσει. Cf. Acts 1:14; Acts 2:46. The substantive has now been found in two Jewish Manumissions from C. A.D. 81. See Deissm. Light from Ancient East, p. 100.

περὶπάντωντῶνἁγίων. Cf. on Ephesians 3:18. Even the solitary warrior must realize in prayer the common concerns of the whole army of which he is a unit. περὶ and ὑπὲρ are practically indistinguishable.

Ephesians 6:19

19. καὶὑπὲρἐμοῦ. From 1 Thessalonians 5:25 onwards St Paul shows how he values the intercessions of his friends. See esp. 2 Thessalonians 3:1 f. Romans 15:30 f.; Colossians 4:3 f.

ἴναμοιδοθῇλόγος. Here St Paul is seeking the help of their prayers to enable him to grasp the sword of the Spirit and claim the fulfilment. Cf. Matthew 10:20; Luke 21:15.

ἐνἀνοίξειτοῦστόματόςμου. The associations of this phrase in O. and N.T. connect it with utterances either directly prophetic or of critical significance. See Exodus 4:12; Ezekiel 24:27 etc.; Job 3:1 etc.; Psalms 50(51):17; Sir 15:5 etc.; Luke 1:64; Matthew 5:2; Matthew 13:35; Acts 8:35; Acts 10:34. In some cases stress is laid on the personal responsibility of the speaker for giving vent to the pent-up feeling. But in a number of passages, as here, the opening of the mouth is the work of the Lord. In Colossians 4:3 ἀνοίξῃθύραντοῦλόγου we have the correlative thought of the removal of impediments in the hearts of the hearers.

ἐνπαρρησίᾳ to be connected with γνωρίσαι. So Origen. This phrase is best illustrated from Acts, see esp. Ephesians 4:29; Ephesians 4:31. The notice in Acts 28:31 μετὰπάσηςπαρρησίαςἀκωλύτως records the removal of all restraint from within and from without to the preaching of the Lord, for which St Paul here and in Col. asks his friends to intercede.

γνωρίσαιτὸμυστήριοντοῦεὐαγγελίου. See on Ephesians 1:9.

Ephesians 6:20

20. ὑπὲροὗπρεσβεύωἐνἁλύσει. Cf. Philemon 1:9 and Lightfoot’s note. πρεσβεύω and πρεσβευτὴς ‘were the proper terms, in the Greek East, for the Emperor’s Legatio.’ See Deissmann, Fresh Light, p. 379.

ἐνἁλύσει. Acts 28:20; 2 Timothy 1:16.

ἴναἐναὐτῷπαρρησιάσωμαι. Cf. Acts 9:27 f.

ὡςδεῖμελαλῆσαι. Colossians 4:6.

Ephesians 6:21

21. Ἴναδὲεἰδῆτεκαὶὑμεῖςτὰκατʼ ἐμέ. These two verses recur verbatim in Colossians 4:7-8 with the omission of ἵναδὲεἰδῆτεκαὶὑμεῖς and τίπράσσω; and the addition of καὶσύνδουλος between διάκονος and ἐνκυρίῳ.

εἰδῆτε. The change to γνῶτε in Ephesians 6:22 is curious. Is it due to the question τίπράσσω; that follows? That construction is not found with γινώσκω in St Paul. He uses it freely with οἶδα.

καὶὑμεῖς. You as well as the others to whom T. must come in his tour.

Τύχικος. See Lightfoot on Colossians 4:7.

ὁἀγαπητὸςἀδελφὸς. A title given to Tychicus and Onesimus in Col. and Philem. It is applied to the Corinthians as a whole (1 Corinthians 15:58), and to the Philippians (Philippians 4:1).

πιστὸςδιάκονος. Colossians 1:7; 1 Thessalonians 3:2.

Ephesians 6:22

22. ἔπεμψα. Epistolary aorist.

παρακαλέσῃτὰςκαρδίαςὑμῶν. 2 Thessalonians 2:17; Colossians 2:2. Either by news of them, or by spiritual exhortation. In writing to strangers the second alternative is more likely.

Ephesians 6:23

23. Εἰρήνη. Universal in opening salutations (see Ephesians 1:2) occurs in the closing paragraph in 2 Thessalonians 3:16; Galatians 6:16; cf. 2 Corinthians 13:11; Romans 16:20; 1 Peter 5:14; 3 John 1:14. It is specially appropriate here after Ephesians 2:14 ff., Ephesians 4:3, Ephesians 6:15.

τοῖςἀδελφοῖς. Here only in the Epistle, and that without a personal pronoun, ct. Galatians 6:18.

ἀγάπη. In 1 Corinthians 16:24 ἡἀγάπημουμετὰπάντωνὑμῶν, in 2 Corinthians 13:13 ἡἀγάπητοῦθεοῦ, absolute here only in a closing salutation. Cf. Jude 1:2.

μετὰπίστεως. ‘Faith’ as much as the love which quickens it (Galatians 5:6), and ‘the peace’ which crowns it, is the gift of God (Ephesians 2:8).

ἀπὸθεοῦπατρὸςκαὶκ. Ἰ. Χ. The preposition is not repeated. The two together are one source of spiritual blessing.

Ephesians 6:24

24. πάντωντῶνἀγαπώντων. This phrase is unique in St Paul, 1 Corinthians 16:22 εἴτιςοὐφιλεῖτὸνκύριον is a solitary and partial parallel. Our love for God and His claim on our love are referred to from time to time and so is Christ’s love for us, but our love for our Lord is only mentioned in the Epistles besides these two passages in 1 Peter 1:8. It is fitting however that the boundless vision of His love for us which St Paul unfolded in Ephesians 3:19 should find this answering echo at the close. In St John’s Gospel our Lord speaks of it in John 14:15; John 14:21; John 14:23, John 15:9 f., John 16:27, John 21:15 f.

ἐνἀφθαρσίᾳ. ‘In incorruptibility,’ i.e. ‘in a condition over which death has no more dominion,’ ‘the condition without spot or wrinkle or any such thing’ into which the Christ has raised His Bride, Ephesians 5:27. This, and not primarily freedom from moral corruption, is, as Robinson has shown, the fundamental meaning of the phrase. It is less important to determine whether it is with Bengel to be connected directly with ἡχάρις or according to most commentators with ἀγαπώντων. It characterizes both the blessing and the blessed. It describes the sphere in which the blessing and the blessed meet. It translates the vague image of endless duration εἰςτοὺςαἰῶναςτῶναἰώνων into a vision of life at once present and eternal.