Ephesians 6
DODDEphesians 6:1-9
The apostle urges the mutual duties of children and parents, and of servants and masters, enforcing each of them with proper arguments. Eph. VI. 1—9.
EPHES. VI. 1. CHILDREN, obey your parents in the Lord, for this is right.
EPHESIANS VI. I.
Eph. vi. 1
HAVING spoken of the relative duties of husbands and wives, I now proceed to mention other relations arising from them, and particularly that between parents and children. And here I would exhort you that are children, that with becoming duty and respect ye obey your parents, attending to the instructions of your father, and not forsaking the law of your mother; (Prov. i. 8;) out of regard to the subjection that you owe them in the Lord, and in compliance with the authority of Christ: for this is right and reasonable in itself, as a just debt to those who are the instruments of your being, and to whose care and kindness you are so much obliged; and will be also beneficial in its consequences, as it is certain that parents in general are more capable of directing their children than they are of governing themselves.
Honour thy father and mother, (which is the first commandment with promise,)
And as it is proper and expedient in itself, so it was also expressly commanded by God in that short summary of moral precepts which he uttered on mount Sinai, and engraved with his own finger on the tables of stone; where you know it was said, Honour thy father and [thy] mother, enjoining you to regard them as your superiors with all duty and obedience, and cheerfully to afford them relief and maintenance if they should stand in need of it; which, by the way you may observe, is the first commandment that is attended with a special
That it may be promise: a For it is added there, that it may be 3
a Which is the first commandment with promise.] The church of Rome would from hence argue, that the second commandment, which forbids the worship of images, having a promise added to it of God’s shewing mercy to thousands of them that love him, and keep his commandments, can be no longer obligatory under the gos-
pel, since this, which relates to honouring parents, is said to be the first commandment with promise. But it is easy to discern the fallacy and weakness of this argument, as what is annexed to the second commandment apparently relates to the whole law, and is a general declaration of the mercy God would shew to those who kept, not
And parents to be careful in educating their
well with thee, and thou mayest be long lived upon the earth;ᵇ which words express the peculiar care of the Divine Providence for the continuance and comfort of the lives of those who should observe this precept, the benefit of which those children might generally expect who were dutiful to their parents: and though under the gospel the promise of temporal blessings be not so express and peremptory, yet even now it may be cheerfully expected that God will bless such children in a very visible manner; and he assuredly will do it, so far as temporal prosperity may on the whole be subservient to their truest and highest interest.
And, on the other hand, ye parents, and more especially, ye fathers, let me beseech you, that ye provoke not your children by a rigorous severity, and be particularly careful not to exasperate their angry passions by an overbearing and tyrannical behaviour, lest by this means you should excite them to such a secret indignation, as may make it difficult for them to restrain those expressions of wrath which in such a relation would be very indecent; and, among other ill consequences of such a conduct, there is great reason also to conclude that it would naturally prejudice them against Christianity, and thus would bring upon yourselves a share in the guilt of their disobedience and their ruin: but, on the contrary, let me exhort you to educate them in the nurture and admonition of the Lord,ᶜ under such discipline
only that, but all his commandments; while this of which the apostle speaks is really the first and only precept of the decalogue that has a particular promise annexed to it, peculiar to itself
ᵇ That thou mayest be long lived upon the earth] It is observed by Dr Whitby and others, that the apostle does not say, upon the land which the Lord thy God giveth thee, that he might not encourage a vain hope in the Jews of continuing in the land of Canaan. But when it is considered, that those whom he was writing to were chiefly Gentile converts, the clause would very properly be omitted in this view, as it must better suit the case of the whole church to express the promise in a general way.
ᶜ In the nurture and admonition of the Lord. B the word exodus, which we
render nurture, as distinguished from us exodus, the admonition of the Lord, some think may be intended such a knowledge of books, men, and things, as may fit them to appear in life with honour and usefulness. But as they stand connected, and the word Exodus may refer to both, it seems more reasonable to explain these terms of such a course of discipline and instruction, as properly belongs to a religious education, which ought to be employed in forming them for the Lord, by laying a restraint upon the first appearances of every vicious passion, and nourishing them up in the words of faith and of good doctrine, (1 Tim. iv. 6.) in which respect I cannot but take this occasion to say catechising has been found to be of excellent use, though it be now so much neglected.
are charged to be obedient to their masters;
and instruction as may lead them to the knowledge of the religion of Christ, and most effectually dispose them to profess and practise it; which it is certainly of great importance that you should attend to in their earliest years, and before ill habits render them stubborn and intractable.
There is yet another relation between masters and servants, concerning which I shall proceed to advise you: and as I would not neglect those of the lowest character in life, on whose conduct much of the credit of religion may depend; I would exhort you therefore who are servants, whether of the meanest rank, such as bondmen and slaves, or in the station only of hired servants, that ye be subject and obedient to those who are [your] masters and proprietors, though they be only so according to the flesh; while there is still a superior Lord of your spirits, whose authority is to set bounds to theirs, and never must in any case be violated to please them, or even to preserve your own lives, when most in their power: but in all lawful things whatever, see that you maintain a becoming subjection to them, performing what they order you with fear and trembling, as those who would be cautious of giving offence, or of bringing a reproach on your profession, by any unfaithfulness or negligence in their affairs; discharging your duty to them in the simplicity and uprightness of your heart, as unto Christ, with that sincerity and uniformity of conduct which a regard to Christ will require and produce: Acting in all things, not with eye service only, without attending to their business any further than while their eye is upon you, as if it were your only aim to be men pleasers, and to secure the favour of your masters; but as those who are the servants of
d Not with eye service, as men pleasers.] Grotius takes notice of the elegance of he compound words made use of here in he original, (μὴ κατ’ ὀφθαλμοδικίαν ὡς Ἀρωπαρισκεί,) which our translators have endeavoured to imitate. But as the Greek bounds more in such compound words than y other language, so the apostle Paul
has frequently introduced them in his writings with a peculiar elegance and beauty, of which it is apparent that the best translation must in many instances fall very short. Compare Rom. ii. 11; Cor. vi. 14; Col. ii. 4; 1 Tim. i 6; 2 Tim. i. 6; ii. 15, Gr. and see Blackwall’s Sacr. Class. Vol. I. p. 239.
And to perform their service as to the Lord
Christ by your Christian profession, and required by him to serve your masters with fidelity, doing the will of God from the soul, with a sincere desire above all things of approving yourselves to his all seeing eye. And thus let it appear that you make conscience of your duty, and apply to it with a willing mind; performing all the business of your station with a cheerful readiness and good will, and doing service with a benevolent alacrity, in such a manner as to shew that you respect and love your masters, and have their interest at heart, as being ultimately influenced by a view to the approbation and honour of the Lord, and not by a regard to those tokens of favour you may receive from men: Knowing assuredly, and making it the governing maxim of your lives, that whatsoever good any man doth, in one station of life or another, he shall receive a proportionable, though infinitely gracious reward for the same, from the hand of the Lord as his final Judge; and this, whether [he be] a slave, or a freeman, whether he be the meanest servant, or the greatest prince: for he is the universal Guardian and Protector of his people, and esteems men, not according to their stations in the world, but according to their behaviour in those stations, whether high or low.
And, on the other hand, ye that are lords and masters, let me exhort you, that ye do the same to them, and always act on the same equitable principles, not only with respect to those who are your hired servants, but even to them that are your slaves, and belong to you as your absolute property, so that according to human laws you may dispose of their persons and their lives as you please: but howsoever mean and low their station be, remember the common bond of humanity, by which you are united to them; remember the peculiar obligations of Christians to distinguished benevolence and goodness, to all with whom you have to do; and therefore govern them with moderation and gentleness of temper, forbearing, not only cruel and dangerous blows, but all severe and rigorous threatening, and every thing of an
Forbearing threatening] To explain nified remitting the ev, as some have done, as if it only sig- short of the apostle’s
Reflections on the duties of children and servants.
knowing that your Master also is in heaven; neither is there respect of persons with him. over hasty and tyrannical conduct; and treat them in the same generous and upright manner as you would have them act towards you, as knowing that ye yourselves also have a superior Lord and Master in the heavens, whose authority over you is much greater and more absolute, than yours over any of your fellow creatures: and, whatsoever difference there may be in your stations, there is no respect of persons with him; but he will administer the most strict and impartial justice, and shew that he remembers the cry of the oppressed, though men may consider them, on account of the inferiority of their circumstances, as below their regards.
IMPROVEMENT.
It is matter of thankful acknowledgment, that God condescends in his word to give us particular instructions, suited to the circumstances in which we are respectively placed. Children and servants are not forgotten. Let them attend to those gracious lessons which are here given by the supreme Parent and Master, who while he teaches them, pleads their cause, and interposes his high authority to vindicate them from oppression and abuse.
Much of the happiness of society evidently depends on the temper and conduct of those who are placed in these lower relations. Let children therefore learn to be subject to their parents with all dutiful and humble respect, from a sense of the reasonableness of the command, and of the goodness which has annexed such a promise to it: a promise which shall still be efficacious, so far as long life would be indeed a blessing to a pious child.
Let servants, with all godly simplicity and uprightness of heart, revere the authority of Christ in them that are their masters according to the flesh; and exercise a good conscience towards them upon all occasions, not only when under their eye, but in their absence; well knowing that God is always present, and always attentive to the conduct of every rational creature in whatsoever rank. Let them cherish that inward good will and benevolence of heart, which renders every act of service uniform and steady, and makes it in a degree obliging, even when performed by those from whom authority might have extorted it. And let the certain and important reward that will assuredly follow every good action,
understand it; as a charge given to forbear nature, and calls for greater generosity and all passionate and menacing expressions mildness than not to punish them so severely towards servants, is of a more extensive as they before had threatened them.
The apostle urges them to be strong in the Lord,
xii. verse whether great or small, and whether performed by persons in more elevated or inferior stations of life, animate us all to a zealous diligence in well doing, whatever discouragement may at present attend us.
And as to those who bear the superior relations in life, let them remember, that the command of a much higher parent and lord requires also of them a tender regard to their inferiors. Let parents therefore govern their own passions, that they may not terrify and oppress the tender spirits of their children; or if they are otherwise than tender, may not teach them an evil lesson against themselves, and by their own example strengthen them in those excesses which may be a disgrace and detriment to the family, and may, when age has broken all the vigour of the parents, bring down their gray hairs with sorrow to the grave. A conscientious care to educate and train them up in the nurture and admonition of the Lord, if duly attended to, will teach a better conduct, and the meekness and gentleness of Christ will have an happy influence on both.
And, finally, let the thoughts of that great impartial Master in heaven awe masters on earth; and the expectation, the certain expectation of giving an account to him, engage them to make the yoke of servitude, which God has been pleased to lay on those who are nevertheless their brethren, as light and easy as they can; choosing, even when they might command with authority, rather with love to entreat; not doing or saying any thing unnecessarily rigorous or severe, not threatening, reviling, or reproaching, but treating their servants as those whom they consider as partakers with them in the same hope, or whom they earnestly desire by all prudent condescension and tenderness to lead into the way of salvation.
Ephesians 6:10
The apostle concludes the epistle with urging them to prepare for a strenuous combat with their spiritual enemies, by putting on the whole armour of God; and earnestly exhorting them to fervency in prayer, he recommends himself to their remembrance at the throne of grace. Eph. VI. 10, to the end.
EPHESIANS VI. 10.
xiii. Eph. vi. 10 I HAVE been exhorting you to a faithful performance of relative duties, and as to what remains, my brethren, since every relation in life brings along with it correspondent duties, and will require vigour and resolution in the discharge of them, whatever therefore be
ews the difficulty of the Christian warfare.
the circumstance or situation you are in, let me beseech you, not to rely on your own strength, but be strong in the Lord and in the power of his might, confide in his omnipotent protection, and fix your dependence on the grace he is so ready to communicate to us, to support us in every service and struggle to which we are called. And since it is a strenuous warfare in which you are engaged, put on the complete armour of God, that glorious dress so necessary for you, and so conducive to your ornament and safety; that ye may, in consequence of it, be able to stand against all the subtle methods and artifices of the devil, against all the ambushes he may lay for you, and all the rage and fury with which he may attack you.
For, in the warfare we are carrying on, our struggle and contention is not with flesh and blood alone; not merely with human adversaries, however powerful, subtle, and cruel; not only with the remaining corruptions of animal nature, which often give us such painful exercise: but we are called to wrestle and contend with sagacious and mighty spirits, once ranked among celestial principalities, though now degraded by their apostasy to be chiefs in hell; and with powers, that employ their utmost strength to ruin us, and that still keep their regular subordination, that their efforts of mischief may be more effectual: we contend with those who are the rulers of the darkness of this age and world, who have long usurped a dominion over it, and who in the present age hold men in the chains of hereditary superstition and destructive errors, which have been delivered down
The complete armour of God.] The word in the original is ἀγαγόπλα, which includes all sorts of armour, whether offensive or defensive; consisting in the exercise of all those Christian graces which we are furnished with by God, to be made use of in his strength, as well to annoy the enemy as to defend ourselves: and it appears the particular description which the postle here proceeds to give of it, to be a suit of armour every way complete, and properly adapted to the defence of every art; though, as some observe, none is
provided for the back, as we must always face the enemy, or we shall presently lie open and have no defence from danger.
b The rulers of the darkness of this world.] This and the following clause Dr. Whitby explains in his paraphrase, “of those evil spirits that rule in the heathen nations which are yet in darkness,” and “of those that have their stations in the regions of the air.” But I do not see any foundation for such a distinction, and therefore have not intimated it in the paraphrase.
VOL. 5.
hey must put on the whole armour of God,
to them through many succeeding generations; and with spirits who became authors and abettors of wickedness even while they abode in heavenly [places,ᶜ] where they rebelled against the God of heaven, and drew in multitudes, who were before holy and happy spirits, to take part with them in their ungrateful and impious revolt. With these are we struggling for that great celestial prize which they have for ever lost; and their nature, experience, and situation, give them most formidable advantages against the weak children of men, surrounded with so many examples of evil, and with such powerful temptations to it. On this account then let me pursue my exhortation, that ye would take unto you the complete armour of God, that so ye may be able to withstand all these strong and malicious enemies in the evil day of extremest danger; and having done all, having exerted yourselves to the utmost, which indeed it will be absolutely necessary for you to do, ye may be found at last, when your warfare is accomplished, to stand victorious and triumphant.
Stand therefore in a constant readiness for the encounter, as good soldiers of Jesus Christ, having your loins girded about with the strictest truth,ᵈ uprightness and sincerity of heart, which will give a steadiness and uniformity to your conduct, and serve, as a girdle does, to brace on the other parts of your armour, and
ᶜ Spirits of wickedness in heavenly [places.] There is somewhat peculiar in the form of the expression in the original, τα ανοιμαλικά της τοπρίας εν τοις εὐφανίους, which Mr. Locke has paraphrased, “the spiritual managers of the opposition to the kingdom of God.” There is no doubt but it refers to those revolted wicked spirits who are continually employed in propagating wickedness. But Dr. Goodwin would render the last words, εν τοις εὐφανίους, about heavenly things, as signifying, that we wrestle with them to secure to ourselves those spiritual and eternal blessings of which they would endeavour to deprive us. (See his Works, Vol. I p. 45.) I have hinted at this, but cannot think it a proper translation: the connection and version I have followed seems much more natural and easy: “They were wicked in heaven, and by that wickedness fell from thence.”
ᵈ Having your loins girded about with truth.] It has often been observed, that the military girdle was not only an ornament but a defence; as it hid the gaping joints of the armour, and kept them close and steady, as well as fortified the loins of those that wore it, and rendered them more vigorous and fit for action. The chief difficulty here is to know, whether truth refers to the true principles of religion, or to integrity in our conduct; and how, on the latter interpretation to keep it distinct from the breast plate of righteousness, or on the former from the shield of faith. But it seems probable to me, that it may rather signify some virtue of the mind, as all the other parts of the armour enumerated do; and then it must refer to that uprightness and sincerity of intention, which produces righteousness, or an holy and equitable conduct, as its proper fruit.
eet be shod with the preparation of the gospel.
keep them all in their proper places : and putting on the breast plate of universal righteousness, or a constant regard to the practice of holiness in the sight of God, and of justice and integrity in the whole of your dealings with your fellow creatures, which, like a breast plate, will defend your vitals against many a dangerous thrust of the enemy : And having your feet shod with the preparation of the gospel of peace, with that peaceful and benevolent temper which is so much recommended by the gospel as an essential part of the Christian character, and which, like the boots worn by soldiers, will bear you unhurt through the many difficulties and trials which, like sharp pointed thorns, may lie in your way, and dangerously obstruct your progress : And upon all [these] taking to yourselves the impenetrable shield of a steady faith in the great promises and principles of the gospel, whereby, if it be kept in lively exercise, ye shall be able effectually to quench all the fiery darts of the wicked one, those furious suggestions which he may sometimes discharge into the mind, like so many envenomed arrows or darts, which kindle
e The preparation of the gospel of peace.] Mr. Locke understands by this, “an habitual readiness to walk in the way of the gospel of peace,” as if it were intended as a general injunction to obey all its precepts. But to me it evidently appears to be designed in a particular manner to point out the preparation which the gospel makes for our defence, by that peaceful temper which it so often teaches and inculcates ; of which, as I take it to be the sense of the place, I have explained it in the paraphrase ; though others choose to understand it of that confidence which is inspired by the gospel in consequence of the peace it establishes between God and the soul.
f Upon all [these] taking the shield of faith.] Our translators render it [above all ;] but as [upon] answers best to the particle on here used, so it best expresses the allusion to the situation of the shield as covering the other pieces of armour ; which has here a beautiful propriety, as truth, righteousness, and peace, are sheltered (as it were) by faith, from the assaults which otherwise might everbear them.
g To quench all the fiery darts of the wicked one.] Dr. Goodwin, and many others, suppose that the apostle here refers to an ancient custom still prevailing among the Indians and other barbarous nations, to die their arrows in the blood or gall of asps and vipers, or other poisonous preparations, which fire the blood of those who are wounded with them, occasion exquisite pain, and make the least wound mortal ; and some Greek writers tell us, that it was usual for soldiers to have shields made of raw hides, which immediately quenched them. (See Goodwin’s Child of Light, p. 101.) It is also certain, that some arrows were discharged with so great a velocity that they fired in their passage ; but though in common cases this could seldom happen, nor would there thus be much probability of their reaching the mark, yet I have hinted at it in the paraphrase in allusion to the sudden and surprising violence of Satanical suggestions. Missile weapons, with burning flax wrapped about them, were likewise sometimes used ; (see Raphel. ex Herod. in loc.) but this was chiefly to fire places, and not in the attack of persons alone.
He exhorts them to the continual exercise o
by the swiftness of the passage: And take also the helmet of salvation, that cheerful hope of complete deliverance and eternal happiness, which will cover your head in the day of battle, and give you a well grounded boldness and confidence, which will greatly conduce to your success: and brandish in your hands the sword of the Spirit, which is the word of God, those declarations of his word and gospel which his Spirit has inspired, and by a firm confidence in which you will be able, not only to defend yourselves, but to repel your adversaries.
And, finally, to add efficacy to all these, be continually praying; make it a constant part of your daily work, and be frequently amidst all your labours and cares lifting up your hearts to God in holy ejaculations, joined with all kind of prayer and supplication in the fervency of your own spirits, under the influence of that Divine Spirit which resides in you, to quicken your hearts, and which will engage you never to rest contented in outward forms of unmeaning and hypocritical devotion; and as you desire it may be effectual, be still watching thereunto with all perseverance, and importunate ardour of mind, joining to these petitions such earnest intercession and affectionate supplication for all the saints, as the principles of our religion dictate, and as may suit the relations, in which we respectively stand.
And particularly let me entreat your prayers for me, your faithful minister and apostle, that, being loosed from my bonds, a door of utterance may be opened, and free liberty of expression given to me, that I may open my mouth with all confidence and boldness in that important cause wherein I am engaged, so as to make
Watching thereunto with all perseverance.] Bishop Wilkins explains this, (in his Treatise on Prayer, p. 59,) of improving the gift of prayer by continual exercise, and gathering up fit materials for addresses to God by reading, conversation, meditation, &c. Compare note 4 on Phil. iv. 6.
And particularly for me.] Mr. Blackwall observes, that the particle sometimes signifies particularly, or especially, and he
produces passages to this purpose from proper authorities. Sacred Classics, Vol. I. p. 145.
That utterance may be given to me.] This may perhaps refer to some impediment in his speech, or other imperfection in the manner of his address, which might be a discouragement to Paul in his preaching, and seem to have an ill aspect on the success of it. Compare note 4 on 2 Cor. xii. 7, Vol. IV. p. 472, and note 4 on Gal. iv. 14, p. 53.
them to Tychicus for an account of his affairs,
known in the most effectual manner the mystery of the gospel, by going on to preach the unsearchable riches of Christ, and steadfastly maintaining what I before have taught, of the Gentiles being called to all the privileges of the gospel covenant; For which, through the resentment of the Jewish zealots, I am now a prisoner at Rome, where I discharge my embassy in a chain;¹ that, howsoever I may seem to be entirely in the power of my enemies, and have already suffered so much for my zeal for the truth, I may have further opportunity to speak boldly therein, as I ought to speak, in order to approve my fidelity to God, and my sincere affection to the souls of men. (Compare Col. iv. 3, 4.)
But I will not insist largely on my own personal concerns; for that ye also may know the things that relate to me, [and] what I am doing here at Rome, Tychicus, a beloved brother, and faithful minister and fellow servant in the work of the Lord,ᵐ shall by my direction fully inform you: Whom indeed I have sent with this epistle to you for this very purpose, that ye might more particularly know from him what relates to us, and that, by the report which through the Divine goodness he will be able to make, he may comfort your hearts as to the grief and trouble you are under for me, and may encourage you to steadfastness in the gospel.
I conclude with my most affectionate and ardent prayers, that peace and all prosperity in soul and body may [be] with all the brethren that are with you; and that the love of God in Christ, attended with a fervent love to one another, may be shed abroad in your hearts, together with a plentiful increase and confirmation of faith and every other grace from God
¹ I discharge my embassy in a chain.] Some would render φεσθώνα τι αλυσί, I grow old in a chain; (compare Philem. ver. 9, where Παυλος φεσθώλης signifies Paul the aged;) but it is certain that the common version of this passage may be justified. Few need to be told, that it was usual among the Romans to chain the prisoner’s right arm to the left arm of the soldier that guarded him; but as the persons of ambassadors were always sacred,
the apostle seems to refer to the outrage that was done to his Divine Master in this violation of his liberty.
ᵐ Tychicus, a beloved brother, &c.] H was one of Paul’s friends and fellow labourers, and had been his companion in the last interview he had with the elder of Ephesus, when he sent for them to come to him at Miletus. See Acts xx. 4, 17, and note ᵈ on ver. 4, Vol. III. p. 296.
and closes the epistle with a benediction.
the Father, and from the Lord Jesus Christ.
And may this grace, with all the blessed fruits of it, not only [be] with you, but may it richly abound to all in every place that love our Lord Jesus Christ in sincerity and incorruption of heart, that are inspired with a true affection to him, and from that love desire faithfully to serve him. Amen.
Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.
IMPROVEMENT.
Let the heart of every Christian soldier be at once awakened, and animated, by the important charge which the apostle here is (as it were) still sounding in our ears. He knew the weakness of the Christian, and the dangers of his way; how insufficient for the spiritual warfare we are in ourselves, and that our only strength is in the Lord, and in the power of his might, by whom alone we can be kept in safety, and may be made even more than conquerors in all things: and therefore pointing us to this, at the same time that he sets forth the difficulty of the combat and sounds a charge to the battle, he shews us the provision made for our defence, and calls us to put on the complete armour of God; an armour that will serve for every part, that will supply us both with offensive and defensive weapons, and help us to withstand, and even to surmount, the greatest opposition. Let us see to it then that we put on, and that we use it all.
And have we not enough to engage us to it, when we consider that our enemies are great and many, that they are restless and unwearied in their malice, and that their subtlety is inconceivable? Flesh and blood have too frequently worsted us: how then shall we stand against principalities and powers, against the rulers of the darkness of this world, and against spirits of wickedness, who make it still their business to draw others into that spiritual wickedness which they were first so daring as to shew in heavenly places? It will be impossible we should at any time be safe from danger, if every direction here given be not diligently attended to; and having such a numerous and mighty host of enemies combined against us, we never shall be able to withstand and overcome them, if the girdle of truth be loosened, if the breast plate of right-
• That love our Lord Jesus Christ in sincerity.] Mr. Locke explains the word as a sign of such a love as would prevent men’s mixing any thing with the gospel which was not genuine, and might render it ineffectual. (Compare Gal. v. 2, 4.) But it seems rather to express that uprightness of heart which is opposed to putting
on false pretences; and may with great propriety be understood as a general description of a true Christian. And it is manifest indeed, that wheresoever this unfeigned love to Christ prevails, there will of course be all the other essential parts of the Christian character.
Reflections on the necessity of the spiritual armour.
eousness be not put on, if the preparation of the gospel of peace do not secure our steps, if the helmet of salvation do not guard our head, if the shield of faith be not our shelter, and the sword of the Spirit our weapon. And vainly shall we labour to obtain this armour by any other method, if fervent prayer and supplication in the Spirit, under the aids and influences of his grace, be not addressed to the God of heaven, whose work and whose gift this celestial armour is: so that if ever we would have it, and would use it right, let us persist in seeking it with holy importunity and perseverance, and the desired answer shall not always be denied.
To conclude, Let us often think of the apostle Paul, as discharging his embassy in a chain, that we may learn to submit to whatever affronts and injuries, whatever hardships and sufferings, we may be called to endure on the account of religion; concerned about nothing so much as that we may approve our fidelity in the sight of God, and loving the Lord Jesus Christ in sincerity, may be partakers of the blessings of his grace, with all that have a true affection to him. All that appear to be of such a character, let us ever most affectionately love, whatever their particular sentiments or forms of worship may be; and a share of this mercy and favour, with all the blessed fruits of peace and prosperity, of love and faith, shall be infallibly our own, and be communicated in a rich abundance to us from God the Father, and from the Lord Jesus Christ. Amen.
The END of the FAMILY EXPOSITOR on the EPISTLE to the EPHESIANS.
THE
FAMILY EXPOSITOR;
OR,
A PARAPHRASE
ON
THE EPISTLE OF PAUL THE APOSTLE TO
THE
PHILIPPIANS;
WITH
CRITICAL NOTES, AND A PRACTICAL IMPROVEMENT OF EACH SECTION.
VOL. 5.
A
GENERAL INTRODUCTION
TO THE
PARAPHRASE AND NOTES
ON
THE EPISTLE OF PAUL THE APOSTLE TO
THE
PHILIPPIANS.
THE Christian religion was first planted at Philippi by the apostle Paul, about the year of our Lord 51: who, having (as the history of the Acts informs us, chap. xvi.) made a progress through Galatia and Phrygia, and intending to pursue his tour through Bithynia, was admonished in a vision to go over to Macedonia. And being arrived at Philippi, which was a city in the first part of that province, and a Roman colony, (see vol. III. § 36, note g and h, p. 235,) he, with his companions, Timothy, Luke, and Silas, spent some days there in preaching the gospel. During his stay here, he converted Lydia, and cast out a spirit of divination from a damsel; which so enraged her masters, who made a considerable advantage of it, that they stirred up the inhabitants, and threw Paul and Silas into prison; from whence however they were miraculously delivered, and the jailer with all his house converted to the Christian faith. Though the apostle soon after left the city, Luke and Timothy continued there some time longer, to carry on the work he had so successfully begun: and this no doubt was one reason that induced him to fix upon the latter, as the most proper person to visit the Philippians in his absence, of whose affection for them, and concern for their interests, he takes particular notice; (chap. ii. 19—22.)
A general introduction
That the apostle himself made these Christians a second visit, is plain from Acts xx. 6, though we are not informed of any particulars relating to it; and it is at least highly probable, (for reasons to be given below,) that he saw them again after this epistle was sent: indeed the peculiar affection and respect they seem to have discovered for the apostle, as well as the sufferings to which they had been exposed, by their faithful adherence to the gospel, (chap. i. 28, 29, 30,) entitled them to some distinguished regard; for, besides the present he acknowledges to have received from them by the hands of Epaphroditus, (chap. iv. 18,) they had more than once before generously contributed to his support, even during his residence amongst larger and richer societies, (ib. v. 15, 16.) And from some hints that are dropt in this epistle we may gather, that they had taken an opportunity of expressing, in the strongest and most affectionate terms, their sympathy with the apostle under his confinement, and their concern lest it should affect the interest of religion, and prevent the spread of the gospel. It is no wonder if such proofs of the sincerest friendship, and the discovery of so excellent a temper, should deeply affect so pious and benevolent a heart as St. Paul’s; and accordingly his epistle breathes throughout the warmest gratitude and most disinterested affection.
As to the date of this epistle, it appears from the apostle’s own words, (chap. i. 7, 13; iv. 22,) that it was wrote while he was a prisoner at Rome; and, from the expectation he discovers (chap. ii. 24) of being shortly released and restored to them again, compared with Philem. ver. 22, and Heb. xiii. 23, where he expresses a like expectation in yet stronger terms, it is extremely probable that this epistle was wrote towards the close of his first imprisonment, and sent about the same time with the epistles to the Colossians, the Ephesians, and Philemon, which (as has been already shewn in the introduction to the Ephesians, p. 89) was in the year of our Lord 63, and the 9th of the Emperor Nero. (See also Vol. III. § 60, note 8, p. 401.)
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The apostle’s design in this epistle (which is quite of the practical kind) seems to be, “to comfort the Philippians, under the concern they had expressed at the news of his imprisonment; to check a party spirit that appears to have broke out among them, and to promote, on the contrary, an entire union and harmony of affection; to guard them against being seduced from the purity of the Christian faith, by Judaizing teachers; to support them under the trials with which they struggled; and, above all, to inspire them with a concern to adorn their profession, by the most eminent attainments in the divine life.”
The apostle, after his usual salutation, (in which he joins Timothy’s name with his own,) begins with assuring the Philippians, in the most expressive language, of his affectionate regard for them, and solicitous concern for their religious interests; acknowledging, with the utmost gratitude, the goodness of God in calling them to partake with him in the blessings of the gospel, and praying for their farther improvement in knowledge and holiness; chap. i. 1—11. And, to remove the apprehensions they were under from the news of his imprisonment at Rome, which seemed to wear so fatal an aspect on the interest of religion, he informs them, that even this event had, under the direction of Providence, been overruled for the service of the gospel; while the honest zeal of some, and the envious, contentious spirit of others, both concurred in advancing the same cause: and, notwithstanding all the opposition that was made to him, he declares his cheerful hope and confidence, that in every situation of life, and even in death itself, he should still be honoured as the instrument of promoting this great object of his wishes; ver. 12—20. In this connection it was natural for him to express the strong desire he felt of being with Christ in that better world, where he should receive the blessed fruits of his labours: and, after describing the struggle he found within himself, between his earnest longing after that felicity, and his solicitude for their farther establishment in religion, he declares his readiness to
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continue here for the service of his Master, and their spiritual advantage; and entreats them, that, while he did so, he might have the joy to hear that, though he was absent, they maintained the honour of their Christian character, both for piety and courage; ver. 21—30.
The apostle, having given the Philippians these general admonitions to maintain a conduct worthy of the gospel, proceeds to exhort them, in the most solemn and pathetic manner, to the particular exercises of unanimity and candour, and a tender care for the interests of each other; which he enforces by the generous and condescending love of our blessed Redeemer; on whose humiliation and exalted state he expatiates with great warmth and energy, urging them to a due improvement of these sublime discoveries by a holy caution and circumspection in their whole deportment, and a life of the most exemplary virtue; which, as it would most evidently conduce to their own happiness, and the honour of their religion, would also make a glorious addition to his joy and triumph at the great day, by affording so convincing a proof of the success of his labours; chap. ii. 1—16. And, as a farther instance of the strength of his affection and concern for their happiness, he assures them, that he should even rejoice in the view of sacrificing his life for their advantage: and since, for the present, his circumstances would not allow him to gratify the earnest desire he felt of administering personal consolation and instruction to them, he promises to send Timothy very soon to supply his place; who, on account of the particular affection he had discovered for that church, and the assiduity with which he assisted the apostle in his first preaching the gospel there, was of all others the most proper to be employed in such an office. Yet he intimates a strong persuasion, that he should himself be soon released from his imprisonment, and have the pleasure of seeing them once again: however, as they stood in need of present support, and Timothy could not immediately undertake the journey, he tells them he had commissioned Epaphroditus, by whom he sent
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this letter, to assure them of his kind remembrance; and to induce them to pay the greater regard to his messenger, he gives an affecting account of his late sickness, and ardent love to the brethren; ver. 17, to the end.
Having thus sufficiently testified the sincerity of his regards for them, the apostle goes on to guard them against the influence of some factious, turbulent persons, who had disturbed the peace of the church by their furious zeal for the observance of the Jewish ritual; and exhorts them, in opposition to all such pretences, to fix their whole dependence on Christ and his gospel; which he assures them he himself had done, though he had more to glory in with respect to Jewish privileges and advantages than most of those who valued themselves so highly upon them; animating them, from his own example, continually to aspire after higher attainments in piety and virtue, as the only means of securing that complete felicity which the gospel promises to all its sincere votaries; chap. iii. 1—14. And, as they had not yet attained to the perfection of the Christian character, he urges upon them, from the glorious hope of the resurrection, a holy and blameless temper, and heavenly conversation; cautioning them against the bad example even of some professing Christians, who brought destruction on themselves and reproach on religion, by the unsuitable manner in which they acted; ver. 15, to the end; iv. 1.
The apostle, having in the former part of the epistle recommended mutual forbearance, peace, and concord, now descends to some particular charges relating to the same subject; and then proceeds to give more general exhortations to Christian cheerfulness, moderation, prayer, a behaviour universally amiable and praiseworthy, and an imitation of the good example he had endeavoured to set before them; ver. 2—9.
Towards the close of the epistle, he makes his acknowledgments to the Philippians for the seasonable and liberal supply they had sent him; which he declares he rejoiced in principally on their account, as it was so convincing a proof
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of their affection for him, and their concern for the support of the gospel, which he preferred far above any private secular interest of his own; expressly disclaiming all selfish, mercenary views, and assuring them, with a noble simplicity, that he was able upon all occasions to accommodate his temper to his circumstances, and had learnt, under the teachings of Divine grace, in whatever station Providence might see fit to place him, therewith to be content. After which, the apostle, having encouraged them to expect a rich supply of all their wants from their God and Father, to whom he devoutly ascribes the honour of all, concludes with salutations from himself and his friends at Rome to the whole church, and a solemn benediction; ver. 10, to the end.
A
RASE AND NOT
ON
OF PAUL THE APOSTLE
PHILIPPIANS,