Ephesians 6

1 in the Lord. See notes on 1 Cor. vii. 39; Col. iii. 20.

2 first. See Exod. xx. 12 and Deut. v. 16.

4 provoke not your children to wrath. Let your government of your children be conciliatory, not irritating.

nurture. “Discipline.

5. Servants. Or, “bondmen.” Dr. Charles Brown (Devotional Commentary) deals wisely with the question of St. Paul’s attitude to slavery, and says, “Probably St. Paul felt the rank injustice of slavery as much as any man, but the way to abolish it was by evolution rather than by revolution.” Of course these precepts are applicable to voluntary service.

8 the same. Properly, “this”: see Col. iii. 24.

9 do the same things. In a like Christian spirit: see Col. iv. 1.

10 in the power of His might. See note on i. 19. All our spiritual strength flows from union with Christ: see John xv. 4, 5.

11 the whole armour. Both defensive and offensive armour.

12. For we wrestle not against flesh and blood. Lit., “our wrestling,” indicating “the close, personal struggle” (Lange). These are words for the individual Christian in his struggle with temptation and opposition, as well as for the Christian Church.

the rulers of the darkness of this world. Lit., “the world-rulers of this darkness.”

spiritual wickedness in high [places]. Rather, “the spiritual [hosts] of wickedness,” etc. “The heavenly (not ‘high’) places.” Weymouth translates “in the heavenly warfare.”

14 truth. The word is probably used in its widest sense, including the truth of God, revealed truth, and the truth of man, truthfulness, sincerity. This, like a girdle, braces and strengthens the follower of the Captain of salvation: see Isa. xi. 5: cp. Rom. viii. 31-34; vi. 13.

the breastplate of righteousness. Worn also by the Leader of the host: see Isa. lix. 17. Personal righteousness is intended: the “breastplate” of the already justified; Christian integrity and loyalty.

15 preparation. Or, “readiness.” The alacrity which “the good news of peace” diffuses through the Christian’s service is as valuable to him as the sandals were to the warrior, who needed swiftness as well as strength: see note on 2 Sam. i. 19.

16 above all. “Over,” or, “in addition to all,” to complete the armour.

the shield of faith. The term here used means a large shield, covering the whole body from dangerous missiles.

the wicked. “The wicked one.”

17 the helmet of salvation. See Isa. lix. 17, which is here referred to.

the sword of the Spirit. The Holy Spirit has furnished the sword of Divine truth; and He teaches us to wield it with success.

18 praying always, etc. “With all (every kind of) prayer and supplication, praying at all seasons in the Spirit,” R.V. Prayer is not likened to any particular weapon, but is appended to the description of the Christian’s panoply, perhaps as representing the attitude in which alone the armour can be successfully used.

19 mystery. See note on i. 9.

20 in bonds. Lit., “in a chain”: see Acts xxviii. 16, 20.

21 that ye also may know. “That you as well as others may know,” etc.

Tychicus. See Col. iv. 7. He was probably an Ephesian Christian, charged with this letter as well as with those to the Colossian church and to Philemon. His faithful companionship with the apostle to the last is shown by 2 Tim. iv. 12. The epithet, “minister” (diaconos, as in Col. iv. 7), refers to his work as a helper of the apostle. Cp. also Acts xx. 4; 1 Cor. xvi. 3, 4; Titus iii. 12.

22 for the same purpose. Properly, “for this very purpose.”

[Written from Rome.] This note of place is doubtless correct, though the postscript itself has no authority.

THIS letter recalls the memory of two prisons. The first was that in which its writer was imprisoned, nine or ten years before, in the very city to which he is now writing (Acts xvi. 23-39). The second is that in which the letter was written from Rome, A.D. 61 or 62. In both cases it is the same Paul, fearless, triumphant, rejoicing. In the prison at Philippi, beaten and bleeding, he and his friend Silas sang praises to God (Acts xvi. 23-25). In the prison at Rome he is not only joyful himself, but he writes letters to cheer and inspire his fellow-Christians both in Europe and in Asia.

From beginning to end this Epistle may be said to overflow with a joyous spirit. The apostle is glad at the remembrance of the loyalty of his readers to Christ and the Gospel (i. 3-5). He is glad in the thought that Christ is preached at Rome, even though some should preach in a contentious spirit (i. 15-18). In the spirit of his Master, he desires that his friends at Philippi should be partakers of his joy (i. 25, 26; cp. John xv. 11), and asks their help in contributing to his cause for rejoicing (ii. 2; 16-18). He expects them to be glad at the recovery and in the fellowship of Epaphroditus (ii. 28, 29). Enlarging on his exhortation to “rejoice in the Lord” (iii. 1), he shows that Christ is the source and centre of all the gladness of his life (iii. 3, 8) and of all his bright hopes for the life to come (iii. 20, 21). The same ideas are repeated in chapter iv. (verses 1, 4, 10, 13).

The Epistle breathes, too, the spirit of prayer. He prays constantly and with confidence (i. 4, 6). He puts love, as in 1 Cor. xiii. 13, in the first place