EPHESIANS Chapter 6
ANALYSIS OF THE CHAPTER.
THIS chapter comprises the following subjects:
(1.) An exhortation to children to obey their parents, with a promise
of the blessing that would follow from obedience, Ephesians 6:1-3.
(2.) An exhortation to fathers to manifest such a character that children
could properly obey them, and to train them up in a proper manner,
Ephesians 6:4.
(3.) The duty of servants, Ephesians 6:6-8.
(4.) The duty of masters towards their servants, Ephesians 6:9.
(5.) An exhortation to put on the whole armour of God, with a description
of the Christian soldier, and of the Christian panoply,
Ephesians 6:10-17.
(6.) The duty of prayer, and especially of prayer for the apostle himself,
that he might be enabled to speak with boldness in the cause of
his Master, Ephesians 6:18-20.
(7.) In the conclusion, Ephesians 6:21-24, he informs them that if they
wished to make any inquiries about his condition, Tychicus, who conveyed
this letter, could acquaint them with his circumstances; and then closes
the epistle with the usual benedictions.
Verse 1. Children. \~tekna\~. This word usually signifies those who
are young; but it is here used, evidently, to denote those who were
under the care and government of their parents, or those who were
not of age.
Obey your parents. This is the first great duty which God has
enjoined on children. It is to do what their parents command them to do.
The God of nature indicates that this is duty, for he has impressed it
on the minds of all in every age; and the Author of revelation confines
it. It is particularly important,
(1.) because the good order of a family, and hence of the community,
depends on it; no community or family being prosperous where there is not
due subordination in the household.
(2.) Because the welfare of the child depends on it; it being of
the highest importance that a child should be early taught obedience
to law, as no one can be prosperous or happy who is not thus
obedient.
(3.) Because the child is not competent, as yet, to reasons
on what is right, or qualified to direct himself; and, while that is
the case, he must be subject to the will of some other person.
(4.) Because the parent, by his age and experience, is to be presumed
to be qualified to direct and guide a child. The love which God
has implanted in the heart of a parent for a child secures, in general,
the administration of this domestic government in such a way as
not to injure the child. A father will not, unless under strong
passion or the excitement of intoxication, abuse his authority. He
loves the child too much. He desires his welfare; and the placing
of the child under the authority of the parent is about the same
thing, in regard to the welfare of the child, as it would be to endow
the child at once with all the wisdom and experience of the parent
himself.
(5.) It is important, because the family government is designed to be
an imitation of the government of God. The government of God is what
a perfect family government would be; and to accustom a child to be
obedient to a parent is designed to be one method of leading him to be
obedient to God. No child that is disobedient to a parent will be
obedient to God; and that child that is most obedient to a father and
mother will be most likely to become a Christian, and an heir of
heaven. And it may be observed, in general, that no disobedient child
is virtuous, prosperous, or happy. Every one foresees the ruin of such
a child; and most of the cases of crime that lead to the penitentiary,
or the gallows, commence by disobedience to parents.
In the Lord. That is, as far as their commandments agree with those
of God, and no farther. No parent can have a right to require a child to
steal, or lie, or cheat, or assist him in committing murder, or in doing
any other wrong thing. No parent has a right to forbid a child to pray,
to read the Bible, to worship God, or to make a profession of religion.
The duties and rights of children, in such cases, are similar to those
of wives, See Barnes "Ephesians 5:22"; and, in all cases, God is to be
obeyed rather than man. When a parent, however, is opposed to a child;
when he expresses an unwillingness that a child should attend a
particular church, or make a profession of religion, such opposition
should, in all cases, be a sufficient reason for the child to pause and
re-examine the subject. He should pray much, and think much, and
inquire much, before, in any case, he acts contrary to the will of a
father or mother; and, when he does do it, he should state to them,
with great gentleness and kindness, that he believes he ought to love
and serve God.
For this is right. It is right,
(1.) because it is so appointed by God as a duty;
(2.) because children owe a debt of gratitude to their parents for what
they have done for them;
(3.) because it will be for the good of the children themselves, and for
the welfare of society.
{a} "obey your parents" Proverbs 23:22; Colossians 3:20
Verse 2. Honour thy father and mother. Exodus 20:12. Comp.
See Barnes "Matthew 15:4".
Which is the first commandment with promise. With a promise annexed
to it. The promise was, that their days should be long in the land
which the Lord their God would give them. It is not to be supposed that
the observance of the four first commandments would not be attended
with a blessing, but no particular blessing is promised. It is true,
indeed, that there is a general declaration annexed to the second
commandment, that God would show mercy to thousands of generations of
them that loved him, and that kept his commandments. But that is rather
a declaration in regard to all the commands of God than a promise
annexed to that specific commandment. It is an assurance that obedience
to the law of God would be followed with blessings to a thousand
generations, and is given in view of the first and second commandments
together, because they related particularly to the honour that
was due to God. But the promise in the fifth commandment is a special
promise. It does not relate to obedience to God in general, but it is a
particular assurance that they who honour their parents shall have a
particular blessing as the result of that obedience.
{b} "thy father and mother" Exodus 20:12
Verse 3. That it may be well with thee. This is found in the fifth
commandment as recorded in Deuteronomy 5:16. The whole commandment
as there recorded is, "Honour thy father and thy mother, as the Lord
thy God hath commanded thee; that thy days may be prolonged,
and that it may go well with thee in the land which the Lord thy
God giveth thee." The meaning here is, that they would be more
happy, useful, and virtuous, if they obeyed their parents than if they
disobeyed them.
And thou mayest live long on the earth. In the Commandment, as
recorded in Exodus 20:12, the promise is, "that thy days may be long
upon the land which the Lord thy God giveth thee." This referred to the
promised land--the land of Canaan. The meaning doubtless is, that there
would be a special providence, to those who were obedient to parents
length of days. Long regarded as a great blessing; and this blessing was
promised. The apostle here gives to the promise a more general form, and
says obedience to parents was connected at all times with long life.
We may remark here,
(1.) that long life is a blessing. It affords a longer space to prepare
for eternity; it enables a man to be more useful; and it furnishes a
longer opportunity to study the works of God on earth. It is not improper
to desire it; and we should make use of all the means in our power to
lengthen out our days, and to preserve and protract our lives.
(2.) It is still true that obedience to parents is conducive to length
of life, and that those are most obedient in early life, other things
being equal, have prospect of living long. This occurs because
(a.) obedient are saved from the vices and crimes which shorten life.
No parent will command his child to be a drunkard, a gambler, a
spendthrift, a pirate, or a murderer. But these vices and crimes,
resulting in most cases from disobedience to parents, all shorten
they who early commit them are certain of an early grave. No child
who disobeys a parent can have any security that he will
not fall a victim to such vices and crimes.
(b.) Obedience to parents is connected with virtuous habits that are
conducive to long life. It will make a child industrious, temperate,
sober; it will lead him to restrain and govern his wild passions; it will
lead him to form habits of self-government which will, in future life,
save him from the snares of vice and temptation.
(c.) Many a life is lost early by disobeying a parent. A child disobeys
a father, and goes into a dram-shop; or he goes to sea; or he becomes
the companion of the wicked--and he may be wrecked at sea, or his
character on land may be wrecked for ever. Of disobedient children,
there is perhaps not one in a hundred that ever reaches an honoured old
age.
(d.) We may still believe that God, in his providence, will
watch over those who are obedient to a father and mother. If he
regards a falling sparrow, (Matthew 10:29,) he will not be unmindful
of an obedient child; if he numbers the hairs of the head,
(Matthew 10:30,) he will not be regardless of the little boy that
honours him by obeying a father and mother.
{*} "earth" "land"
Verse 4. And ye fathers. A command addressed particularly to
fathers because they are at the head of the family, and its
government is especially committed to them. The object of the apostle
here is, to show parents that their commands should be such that they can
be easily obeyed, or such as are entirely reasonable and proper.
If children are required to obey, it is but reasonable that the
commands of the parent should be such that they can be obeyed, or
such that the child shall not be discouraged in his attempt to obey.
This statement is in accordance with what he had said Ephesians 5:22-25
of the relation of husband and wife. It was the duty of the wife to obey
--but it was the corresponding duty of the husband to manifest such a
character that it would be pleasant to yield obedience--so to love her,
that his known wish would be law to her. In like manner it is
the duty of children to obey a parent; but it is the duty of a parent to
exhibit such a character, and to maintain such a government, that it
would be proper for the child to obey; to command nothing that is
unreasonable or improper, but to train up his children in the ways of
virtue and pure religion.
Provoke not your children to wrath. That is, by unreasonable
commands; by needless severity; by the manifestation of anger.
So govern them, and so punish them--if punishment is necessary
--that they shall not lose their confidence in you, but shall love
you. The apostle here has hit on the very danger to which parents
are most exposed in the government of their children. It is that
of souring their temper; of making them feel that the parent is
under the influence of anger, and that it is right for them to be so
too. This is done
(1.) when the commands of a parent are unreasonable and severe. The
spirit of a child then becomes irritated, and he is "discouraged,"
Colossians 3:21.
(2.) When a parent is evidently excited when he punishes a child.
The child then feels
(a.) that if his father is angry, it is not wrong for him to be angry;
and
(b.) the very fact of anger in a parent kindles anger in his
bosom--just as it does when two men are contending. If he submits in the
case, it is only because the parent is the strongest, not because he
is right; and the child cherishes anger, while he yields to
power. There is no principle of parental government more important
than that a father should command his own temper when he inflicts
punishment. He should punish a child not because he is angry, but
because it is right; not because it has become a matter
of personal contest, but because God requires that he should do it,
and the welfare of the child demands it. The moment when a
child sees that a parent punishes him under the influence of anger,
that moment the child will be likely to be angry too--and his anger
will be as proper as that of the parent. And yet how often is
punishment inflicted in this manner! And how often does the
child feel that the parent punished him simply because he was the
strongest, not because it was right! And how often is the mind of a
child left with a strong conviction that wrong has been done him
by the punishment which he has received, rather than with repentance for
the wrong that he has himself done!
But bring them up. Place them under such discipline and instruction
that they shall become acquainted with the Lord.
In the nurture, \~en paideia\~. The word here used means, training
of a child; hence education, instruction, discipline. Here it means
that they are to train up their children in such a manner as the Lord
approves; that is, they are to educate them for virtue and religion.
And admonition. The word here used--\~nouyesia\~--means, literally, a
putting in mind; then warning, admonition, instruction. The sense here
is, that they were to put them in mind of the Lord--of his existence,
perfections, law, and claims on their hearts and lives. This command
is positive, and is in accordance with all the requirements of the
Bible on the subject. No one can doubt that the Bible enjoins on
parents the duty of endeavouring to train up their children in the
ways of religion, and of making it the grand purpose of this life to
prepare them for heaven. It has been often objected that children
should be left on religious subjects to form their own opinions when
they are able to judge for themselves. Infidels and irreligious men
always oppose or neglect the duty here enjoined; and the plea
commonly is, that to teach religion to children is to make them
prejudiced; to destroy their independence of mind; and to prevent
their judging as impartially on so important a subject as they ought
to. In reply to this, and in defence of the requirements of the
Bible on the subject, we may remark,
(1.) that to suffer a child to grow up without any instruction in
religion, is about the same as to suffer a garden to lie without any
culture. Such a garden would soon be overrun with weeds, and briers, and
thorns--but not sooner, or more certainly, than the mind of a child would.
(2.) Men do instruct their children in a great many things, and why
should they not in religion? They teach them how to behave in company;
the art of farming; the way to make or use tools; how to make money; how
to avoid the arts of the cunning seducer. But why should it not be said
that all this tends to destroy their independence, and to make them
prejudiced? Why not leave their minds open and free, and suffer them to
form their own judgments about farming and the mechanic arts when their
minds are matured?
(3.) Men do inculcate their own sentiments in religion. An infidel
is not usually very anxious to conceal his views from his children.
Men teach by example, by incidental remarks, by the neglect of that
which they regard as of no value. A man who does not pray, is
teaching his children not to pray; he who neglects the public
worship of God, is teaching his children to neglect it; he who does
not read the Bible, is teaching his children not to read it. Such
is the constitution of things, that it is impossible for a parent
not to inculcate his own religious views on his children. Since this
is so, all that the Bible requires is, that his instructions should be
RIGHT,
(4.) To inculcate the truths of religion is not to make the
mind narrow, prejudiced, and indisposed to perceive the truth.
Religion makes the mind candid, conscientious, open to conviction,
ready to follow the truth. Superstition, bigotry, infidelity, and
all error and falsehood, make the mind narrow and prejudiced.
(5.) If a man does not teach his children truth, others will teach
them error. The young sceptic that the child meets in the street; the
artful infidel; the hater of God; the unprincipled stranger, will
teach the child. But is it not better for a parent to teach his child
the truth than for a stranger to teach him error.
(6.) Religion is the most important of all subjects, and therefore
it is of most importance that children on that subject should be taught
TRUTH. Of whom can God so properly require this as of a parent? If it be
asked in what way a parent is to bring up his children in the
nurture and admonition of the Lord, I answer,
1st. by directly inculcating the doctrines and duties of religion--just
as he does anything else that he regards as of value.
2nd. By placing them in the Sabbath school, where he may have a guarantee
that they will be taught the truth.
3rd. By conducting them--not merely sending them--to
the sanctuary, that they may be taught in the house of God.
4th. By example--all teaching being valueless without that.
5th. By prayer for the Divine aid in his efforts, and for the salvation
of their souls. These duties are plain, simple, easy to be performed,
and are such as a man knows he ought to perform. If neglected,
and the soul of the child be lost, a parent has a most fearful account
to render to God.
{*} "nurture" "instruction"
Verse 5. Servants. \~oi douloi\~. The word here used denotes one who
is bound to render service to another, whether that service be free
or voluntary; and may denote, therefore, either a slave, or one who
binds himself to render service to another. It is often used in these
senses in the New Testament, just as it is elsewhere. It cannot be
demonstrated that the word here necessarily means slaves; though,
if slavery existed among those to whom this epistle was written--
as there can be little doubt that it did--it is a word which would
apply to those in this condition. See Barnes "1 Corinthians 7:21";
See Barnes "Galatians 3:28". On the general subject of slavery, and the
Scripture doctrine in regard to it, See Barnes "Isaiah 58:6".
Whether the persons here referred to were slaves, or were those who had
bound themselves to render a voluntary servitude, the directions here
given were equally appropriate. It was not the design of the
Christian religion to produce a rude sundering of the ties which
bind man to man, but to teach all to perform their duties aright in
the relations in which Christianity found them, and gradually to
modify the customs of society, and to produce ultimately the
universal prevalence of that which is right.
Be obedient to them. This is the uniform direction in the New
Testament. See 1 Peter 2:18; 1 Timothy 6:1-3. See Barnes "1 Corinthians 7:21".
The idea is, that they were to show in that relation the excellence of
the religion which they professed. If they could be made free, they were
to prefer that condition to a state of bondage, 1 Corinthians 7:21; but
while the relation remained, they were to be kind, gentle, and
obedient, as became Christians. In the parallel place in Colossians,
Colossians 3:22,) it is said that they were to obey their masters "in all
things." But evidently this is to be understood with the limitations
implied in the case of wives and children,
See Barnes "Ephesians 5:24"; See Barnes "Ephesians 6:1", and a master would
have no right to command that which was morally wrong.
According to the flesh. This is designed, evidently, to limit the
obligation to obedience. The meaning is, that they had control over the
body, the flesh. They had the power to command the service which
the body could render; but they were not lords of the spirit. The soul
acknowledged God as its Lord, and to the Lord they were to be subject
in a higher sense than to their masters.
With fear and trembling. With reverence, and with a dread of
offending them. They have authority and power over you, and you should
be afraid to incur their displeasure. Whatever might be true about the
propriety of slavery, and whatever might be the duty of the master about
setting the slave free, it would be more to the honour of religion for
the servant to perform his task with a willing mind, than to be
contumacious and rebellious. He could do more for the honour of religion
by patiently submitting to even what he felt to be wrong, than by being
punished for what would be regarded as rebellion. It may be
added here, that it was presumed that servants then could read.
These directions were addressed to them, not to their masters. Of
what use would be directions like these addressed to American
slaves--scarce any of whom can read?
In singleness of your heart. With a simple, sincere desire to do
what ought to be done.
As unto Christ. Feeling that by rendering proper service to your
masters you are in fact serving the Lord, and that you are doing
that which will be well-pleasing to him. See Barnes "1 Corinthians 7:22".
Fidelity, in whatever situation we may be in life, is acceptable
service to the Lord. A Christian may as acceptably serve the Lord
Jesus in the condition of a servant, as if he were a minister of the
gospel, or a king on a throne. Besides, it will greatly lighten the
burdens of such a situation, and make the toils of an humble condition
easy, to remember that we are then serving the Lord.
{a} "be obedient" 1 Peter 2:18
Verse 6. Not with eyeservice. That is, not with service rendered only
under the eye of the master, or when his eye is fixed on you. The
apostle has here adverted to one of the evils of involuntary servitude
as it exists everywhere. It is, that the slave will usually obey
only when the eye of the master is upon him. The freeman, who
agrees to labour for stipulated wages, may be trusted when the
master is out of sight; but not the slave. Hence the necessity,
where there are slaves, of having "drivers" who shall attend them,
and who shall compel them to work. This evil it is impossible to
avoid, except where true religion prevails--and the extensive
prevalence of true religion would set the slave at liberty. Yet, as long
as the relation exists, the apostle would enjoin on the servant the
duty of performing his work conscientiously, as rendering service
to the Lord. This direction, moreover, is one of great importance
to all who are employed in the service of others. They are bound
to perform their duty with as much fidelity as though the eye of
the employer was always upon them, remembering that though the
eye of man may be turned away, that of God never is.
As men-pleasers. As if it were the main object to please men. The
object should be rather to please and honour God.
But as the servants of Christ. See Barnes "1 Corinthians 7:22".
Doing the will of God from the heart. That is, God requires industry,
fidelity, conscientiousness, submission, and obedience in that rank of
life. We render acceptable service to God when, from regard to his will,
we perform the services which are demanded of us in the situation in
life where we may be placed, however humble that may be.
Verse 7. As to the Lord, and not to men. That is, he should regard
his lot in life as having been ordered by Divine Providence for some
wise and good purpose; and, until he may be permitted to enjoy
his liberty in a quiet and peaceable manner, See Barnes "1 Corinthians 7:21",
he should perform his duties with fidelity, and feel that he was
rendering acceptable service to God. This would reconcile him to
much of the hardships of his lot. The feeling that God has ordered
the circumstances of our lives, and that he has some wise and good
ends to answer by it, makes us contented there; though we may
feel that our fellow-man may be doing us injustice. It was this
principle that made the martyrs so patient under the wrongs done
them by men; and this may make even a slave patient and submissive
under the wrongs of a master. But let not a master think,
because a pious slave shows this spirit, that therefore the slave
feels that the master is right in withholding his freedom; nor let
him suppose, because religion requires the slave to be submissive
and obedient, that therefore it approves of what the master does.
It does this no more than it sanctioned the conduct of Nero and
Mary, because religion required the martyrs to be unresisting, and
to allow themselves to be led to the stake. A conscientious slave
may find happiness in submitting to God, and doing his will, just
as a conscientious martyr may. But this does not sanction the
wrong, either of the slave-owner or of the persecutor.
Verse 8. Knowing that whatsoever good thing. Whatever a man does
that is right, for that he shall be appropriately rewarded. No
matter what his rank in life, if he discharges his duty to God and
man. he will be accepted. A man in a state of servitude may so
live as to honour God; and, so living, he should not be greatly
solicitous about his condition. A master may fail to render suitable
recompense to a slave; but, if the servant is faithful to God,
he will recompense him in the future world. It is in this way that
religion would make the evils of life tolerable, by teaching those
who are oppressed to bear their trials in a patient spirit, and to look
forward to the future world of reward, Religion does not approve
of slavery. It is the friend of human rights. If it had full
influence on earth, it would restore every man to freedom, and impart
to each one his rights. Christianity nowhere requires its friends
to make or to own a slave. No one under the proper influence of
religion ever yet made a man a slave; there is no one under its
proper influence who would not desire that all should be free; and
just in proportion as true religion spreads over the world will
universal freedom be its attendant. But Christianity would lighten
the evils of slavery even while it exists, and would comfort those
who are doomed to so hard a lot, by assuring them that there they
may render acceptable service to God, and that they soon will be
admitted to a world where galling servitude will be known no
more. If they may not have freedom here, they may have contentment;
if they feel that wrong is done them by men, they may
feel that right will be done them by God; if their masters do not
reward them for their services here, God will; and if they may not
enjoy liberty here, they will soon be received into the world of
perfect freedom--heaven.
Verse 9. And ye masters. The object of this is to secure for servants
a proper treatment. It is evident, from this, that there were in the
Christian church those who were masters; and the most obvious
interpretation is, that they were the owners of slaves. Some such
persons would be converted, as such are now. Paul did not say
that they could not be Christians. He did not say that they should
be excluded at once from the communion. He did not hold them
up to reproach, or use harsh and severe language in regard to them.
He taught them their duty towards those who were under them,
and laid down principles which, if followed, would lead ultimately
to universal freedom.
Do the same things unto them. \~ta auta\~. The "same things," here,
seem to refer to what he had said in the previous verses. They were,
to evince towards their servants the same spirit which he had required
servants to evince towards them --the same kindness, fidelity, and
respect for the will of God. He had required servants to act
conscientiously; to remember that the eye of God was upon them, and
that in that condition in life they were to regard themselves as
serving God, and as mainly answerable to him. The same things the
apostle would have masters feel. They were to be faithful,
conscientious, just, true to the interests of their servants, and to
remember that they were responsible to God. They were not to take
advantage of their power to oppress them, to punish them unreasonably,
or to suppose that they were freed from responsibility in regard to the
manner in which they treated them. In the corresponding passage in
Colossians Colossians 4:1 this is, "Masters, give unto your servants that
which is just and equal." See Barnes "Colossians 4:1"
Forbearing threatening. Marg., moderating. The Greek word means,
to relax, loosen; and then, to omit, cease from. This is
evidently the meaning here. The sense is, that they were to be kind,
affectionate, just. It does not mean that they were to remit punishment
where it was deserved; but the object is to guard against that to which
they were so much exposed in their condition--a fretful, dissatisfied
temper; a disposition to govern by terror rather than by love.
Where this unhappy state of society exists, it would be worth the
trial of those who sustain the relation of masters to see whether
it would not be possible to govern their servants, as the apostle
here
advises, by the exercise of love. Might not kindness, and
confidence, and the fear of the Lord, be substituted for threats and
stripes?
Knowing that your Master also is in heaven. Marg.,
"Some read, both your and their." Many Mss. have this reading.
See Mill. The sense is not materially affected, further than,
according to the margin, the effect would be to make the master and
the servant feel that, in a most important sense, they were on an
equality. According to the common reading, the sense is, that
masters should remember that they were responsible to God, and
this fact should be allowed to influence them in a proper manner.
This it would do in two ways.
(1.) By the fact that injustice towards their servants would then be
punished as it deserved--since there was no respect of persons with God.
(2.) It would lead them to act towards their servants as they would
desire God to treat them. Nothing would be better adapted to do this than
the feeling that they had a common Master, and that they were soon to
stand at his bar.
Neither is there respect of persons with him. See this expression
explained in the See Barnes " :". The meaning here is, that God
would not be influenced in the distribution of rewards and punishments,
by a regard to the rank or condition of the master or the slave. He would
show no favour to the one because he was a master; he would withhold none
from the other because he was a slave. He would treat both according to
their character. In this world they occupied different ranks and
conditions; at his bar they would be called to answer before the same
Judge. It follows from this,
(1.) that a slave is not to be regarded as a "chattel," or a "thing," or
as "property." He is a man; a redeemed man; an immortal man. He is one
for whom Christ died. But Christ did not die for "chattels" and "things,"
(2.) The master and the servant, in their great interests, are on a
level.
Both are sinners; both will soon die; both will moulder back in
the same manner to dust; both will stand at the tribunal of God;
both will give up their account. The one will not be admitted to
heaven, because he is a master; nor will the other be thrust down
to hell because he is a slave. If both are Christians, they will be
admitted to a heaven where the distinctions of rank and colour are
unknown. If the master is not a Christian and the servant is, he
who has regarded himself as superior to the servant in this life,
will see him ascend to heaven while he himself will be thrust down
to hell.
(3.) Considerations like these will, if they have their proper influence,
produce two effects.
(a.) They will lighten the yoke of slavery while it continues, and
while it may be difficult to remove it at once. If the master and the
slave were both Christians, even if the relation continued, it would be
rather a relation of mutual confidence. The master would become the
protector, the teacher, the guide, the friend; the servant would become
the faithful helper--rendering service to one whom he loved, and to
whom he felt himself bound by the obligations of gratitude and
affection.
(b.) But this state of feeling would soon lead to emancipation. There
is something shocking to the feelings of all, and monstrous to a
Christian, in the idea of holding a Christian brother in bondage. So
long as the slave is regarded as a "chattel" or a mere piece of
"property," like a horse, so long men endeavour to content themselves
with the feeling that he may be held in bondage. But the moment it is
felt that he is a Christian brother--a redeemed fellow-traveller to
eternity, a joint heir of life--that moment a Christian should feel that
there is something that violates all the principles of his religion in
holding him AS A SLAVE; in making a "chattel" of that for which Christ
died; and in buying and selling, like a horse, an ox, or an ass, a child
of God, and an heir of life. Accordingly, the prevalence of Christianity
soon did away the evil of slavery in the Roman empire; and if it
prevailed in its purity, it would soon banish it from the face of the
earth.
{1} "forbearing threatening" "moderating"
{2} "your Master" "Some read both your and their
{a} "of persons" Romans 2:11
Verse 10. Finally, my brethren, be strong in the Lord. Paul had now
stated to the Ephesians the duties which they were to perform.
He had considered the various relations of life which they sustained,
and the obligations resulting from them. He was not unaware that, in the
discharge of their duties, they would need strength from above. He knew
that they had great and mighty foes, and that to meet them they needed
to be clothed in the panoply of the Christian soldier. He closes,
therefore, by exhorting them to put on all the strength which they could
to meet the enemies with which they had to contend; and in the
commencement of his exhortation he reminds them that it was only by the
strength of the Lord that they could hope for victory. To be "strong in
the Lord," is,
(1.) to be strong or courageous in his cause;
(2.) to feel that he is our strength, and to rely on him and his promises.
{*} "might" "in his mighty power"
Verse 11. Put on the whole armour of God. The whole description here
is derived from the weapons of an ancient soldier. The various
parts of those weapons--constituting the "whole panoply"--are
specified in Ephesians 6:14-17. The word rendered "whole armour,"
(\~panoplian\~, panoply,) means complete armour, offensive and defensive.
See Luke 11:22. See Barnes "Romans 13:12", See Barnes "2 Corinthians 6:7".
"The armour of God" is not that which God wears, but that which he
has provided for the Christian soldier. The meaning here is,
(1.) that we are not to provide in our warfare such weapons as men
employ in their contests, but such as God provides; that we are to
renounce the weapons which are carnal, and put on such as God
has directed for the achievement of the victory.
(2.) We are to put on the "whole armour." We are not to go armed
partly with what God has appointed, and partly with such weapons as men
use; nor are we to put on a part of the armour only, but the
whole of it. A man needs all that armour if he is about to fight the
battles of the Lord; and if he lacks one of the weapons which God has
appointed, defeat may be the consequence.
That ye may be able to stand. The foes are so numerous and mighty,
that, unless clothed with the Divine armour, victory will be impossible.
Against the wiles of the devil. The word rendered "wiles"
\~meyodeia\~ means, properly, that which is traced out with method;
that which is methodized; and then that which is well laid--art,
skill, cunning. It occurs in the New Testament only in Ephesians 4:14,
and in this place. It is appropriately here rendered wiles,
meaning cunning devices, arts, attempts to delude and destroy us.
The wiles of the devil are the various arts and stratagems which
he employs to drag souls down to perdition. We can more easily
encounter open force than we can cunning; and we need the weapons of
Christian armour to meet the attempts to draw us into a snare, as much
as to meet open force. The idea here is, that Satan does not carry on
an open warfare. He does not meet the Christian soldier face to face.
He advances covertly; makes his approaches in darkness; employs
cunning rather than power, and seeks rather to deceive and betray than to
vanquish by mere force. Hence the necessity of being constantly
armed to meet him whenever the attack is made. A man who has to contend
with a visible enemy may feel safe, if he only prepares to meet him in
the open field. But far different is the case if the enemy is invisible;
if he steals upon us slyly and stealthily; if he practices war only by
ambushes and by surprises. Such is the foe that we have to contend
with--and almost all the Christian struggle is a warfare against
stratagems and wiles. Satan does not openly appear. He approaches us
not in repulsive forms, but comes to recommend some plausible doctrine,
to lay before us some temptation that shall not immediately repel us.
He presents the world in an alluring aspect; invites to pleasures
that seem to be harmless; and leads us in indulgence, until we have
gone so far that we cannot retreat.
{b} "of God" Romans 13:12; 2 Corinthians 6:7
Verse 12. For we wrestle. Gr., "The wrestling to us ;" or, "There is
not to us a wrestling with flesh and blood." There is undoubtedly
here an allusion to the ancient games of Greece, a part of the exercises
in which consisted in wrestling. See Barnes "1 Corinthians 9:25", and
following. The Greek word here used--\~palh\~--denotes a
wrestling; and then a struggle, fight, combat, here it refers to the
struggle or combat which the Christian is to maintain--the Christian
warfare.
Not with flesh and blood. Not with men. See Barnes "Galatians 1:16".
The apostle does not mean to say that Christians had no enemies among
men that opposed them, for they were exposed often to fiery persecution;
nor that they had nothing to contend with in the carnal and corrupt
propensities of their nature, which was true of them then as it is now;
but that their main controversy was with the invisible spirits of
wickedness that sought to destroy them. They were the source and origin
of all their spiritual conflicts, and with them the warfare was to be
maintained.
But against principalities. There can be no doubt whatever that
the apostle alludes here to evil spirits. Like good angels, they
were regarded as divided into ranks and orders, and were supposed
to be under the control of one mighty leader.
See Barnes "Ephesians 1:21". It is probable that the allusion here is to
the ranks and orders which they sustained before their fall, something
like which they may still retain. The word principalities refers to
principal rulers, or chieftains.
Powers. Those who had power, or to whom the name of powers was
given. Milton represents Satan as addressing the fallen angels in
similar language :--
"Thrones, dominations, princedoms, virtues, powers."
Against the rulers of the darkness of this world. The rulers that
preside over the regions of ignorance and sin with which the earth
abounds. See Barnes "Ephesians 2:2" Darkness is an emblem of ignorance,
misery, and sin; and no description could be more accurate than that of
representing these malignant spirits as ruling over a dark world. The
earth--dark, and wretched, and ignorant, and sinful--is just such a
dominion as they would choose, or as they would cause; and the
degradation and woe of the heathen world are just such as foul and
malignant spirits would delight in. It is a wide and a powerful empire.
It has been consolidated by ages. It is sustained by all the authority
of law; by all the omnipotence of the perverted religious principle; by
all the reverence for antiquity; by all the power of selfish, corrupt,
and base passions. No empire has been so extended, or has continued so
long, as that empire of darkness; and nothing on earth is so difficult
to destroy. Yet the apostle says that it was on that kingdom they were
to make war. Against that, the kingdom of the Redeemer was to be set
up; and that was to be overcome by the spiritual weapons which
he specifies. When he speaks of the Christian warfare here, he
refers to the contest with the powers of this dark kingdom. He
regards each and every Christian as a soldier to wage war on it in
whatever way he could, and wherever he could attack it. The
contest, therefore, was not primarily with men, or with the internal
corrupt propensities of the soul; it was with this vast and dark
kingdom that had been set up over mankind. I do not regard this
passage, therefore, as having a primary reference to the struggle
which a Christian maintains with his own corrupt propensities. It
is a warfare on a large scale with the entire kingdom of darkness
over the world. Yet, in maintaining the warfare, the struggle will
be with such portions of that kingdom as we come in contact with,
and will actually relate
(1.) to our own sinful propensities--which are a part of the kingdom of
darkness;
(2.) with the evil passions of others--their pride, ambition, and spirit
of revenge--which are also a part of that kingdom;
(3) with the evil customs, laws, opinions, employments, pleasures of the
world--which are also a part of that dark kingdom;
(4) with error, superstition, false doctrine--which are also a part of
that kingdom; and
(5) with the wickedness of the heathen world--the sins of benighted
nations ---also a part of that kingdom. Wherever we come in contact with
evil--whether in our own hearts or elsewhere--there we are to
make war.
Against spiritual wickedness. Marg., "or wicked spirits." Literally,
"the spiritual things of wickedness;" but the allusion is undoubtedly to
evil spirits, and to their influences on earth.
In high places, \~en toiv epouranioiv\~, "in celestial, or heavenly places."
The same phrase occurs in Ephesians 1:3; 2:6, where it is translated, "in
heavenly places." The word (\~epouranioiv\~) is used of those that dwell in
heaven, Matthew 18:35; Philippians 2:10; of those who come from heaven,
1 Corinthians 15:48; Philippians 3:21; of the heavenly bodies--the sun, moon, and stars,
1 Corinthians 15:40. Then the neuter plural of the word is used to denote the
heavens; and then the lower heavens, the sky, the air, represented
as the seat of evil spirits. See Barnes "Ephesians 2:2". This is the
allusion here. The evil spirits are supposed to occupy the lofty regions
of the air, and thence to exert a baleful influence on the affairs of
man. What was the origin of this opinion it is not needful here to
inquire. No one can prove, however, that it is incorrect. It is against
such spirits, and all their malignant influences, that Christians are
called to contend. In whatever way their power is put forth--whether
in the prevalence of vice and error; of superstition and magic arts;
of infidelity, atheism, or antinomianism; of evil customs and laws;
of pernicious fashions and opinions, or in the corruptions of our
own hearts, we are to make war on all these forms of evil, and
never to yield in the conflict.
{1} "flesh" "blood and flesh"
{a} "against powers" Romans 8:38
{*} "world" "The rulers of this dark world"
{2} "spiritual wickedness" "wicked spirits"
{3} "high places" "heavenly"
{+} "places" "in heavenly things"
Verse 13. In the evil day. The day of temptation; the day when you
are violently assaulted.
And having done all, to stand. Marg., "or overcome." The Greek word
means, to work out, effect, or produce; and then to work up, to make an
end of, to vanquish. Robinson, Lex. The idea seems to be, that they
were to overcome or vanquish all their foes, and thus to stand firm. The
whole language here is taken from war; and the idea is, that every foe
was to be subdued---no matter how numerous or formidable they might be.
Safety and triumph could be looked for only when every enemy was slain.
{4} "done" "overcome"
{+} "done all" "subdued"
Verse 14. Stand therefore. Resist every attack--as a soldier does in
battle. In what way they were to do this, and how they were to
be armed, the apostle proceeds to specify; and, in doing it, gives a
description of the ancient armour of a soldier.
Having your loins girt about. The girdle, or sash, was always
with the ancients an important part of their dress, in war as well as in
peace. They wore loose, flowing robes; and it became necessary to gird
them up when they travelled, or ran, or laboured. The girdle was often
highly ornamented, and was the place where they carried their
money, their sword, their pipe, their writing instruments, etc.
See Barnes "Matthew 5:38" and Matthew 5:39-41. The" girdle" seems sometimes
to have been a cincture of iron or steel, and designed to keep every part
of the armour in its place, and to gird the soldier on every side.
With truth. It may not be easy to determine with entire
accuracy the resemblance between the parts of the armour specified
in this description, and the things with which they are compared; or to
determine precisely why he compared truth to a girdle, and righteousness
to a breast-plate, rather than why he should have chosen a different
order, and compared righteousness to a girdle, etc. Perhaps in themselves
there may have been no special reason for this arrangement, but the
object may have been merely to specify the different parts of the armour
of a soldier, and to compare them with the weapons which Christians were
to use, though the comparison should be made somewhat at random. In
some of the cases, however, we can see a particular significancy in the
comparisons which are made; and it may not be improper to make
suggestions of that kind as we go along. The idea here may be, that as
the girdle was the bracer up, or support of the body, so truth is fitted
to brace us up, and to gird us for constancy and firmness. The girdle
kept all the parts of the armour in their proper place, and preserved
firmness and consistency in the dress; and so truth might serve to give
consistency and firmness to our conduct. "Great," says Grotius, "is the
laxity of falsehood; truth binds the man." Truth preserves a man
from those lax views of morals, of duty, and of religion, which
leave him exposed to every assault. It makes the soul sincere,
firm, constant, and always on its guard. A man who has no consistent
views of truth, is just the man for the adversary successfully
to assail.
And having on the breastplate. The word here rendered "breastplate"
--\~ywrax\~--denoted the cuirass, (Lat., lorica,) or coat of
mail; i.e., the armour that covered the body from the neck
to the thighs, and consisted of two parts, one covering the front
and the other the back. It was made of rings, or in the form of
scales, or of plates, so fastened together that they would be flexible,
and yet guard the body from a sword, spear, or arrow. It is referred to
in the Scriptures as a coat of mail, 1 Samuel 17:5; an
habergeon, Nehemiah 4:16, or as a breastplate. We are told that
Goliath's coat of mail weighed five thousand shekels of brass, or
nearly one hundred and sixty pounds. It was often formed of
plates of brass, laid one upon another, like the scales of a fish.
The cuts on the opposite page will give an idea of this ancient
piece of armour.
Of righteousness. Integrity, holiness, purity of life, sincerity of
piety. The breastplate defended the vital parts of the body; and the
idea here may be, that integrity of life, and righteousness of character,
is as necessary to defend us from the assaults of Satan, as the coat of
mail was to preserve the heart from the arrows of an enemy. It was the
incorruptible integrity of Job, and, in a higher sense, of the Redeemer
himself, that saved them from the temptations of the devil. And it is as
true now that no one can successfully meet the power of temptation unless
he is righteous, as that a soldier could not defend himself against
a foe without such a coat of mail. A want of integrity will leave
a man exposed to the assaults of the enemy, just as a man would
be whose coat of marl was defective, or some part of which was
wanting. The king of Israel was smitten by an arrow sent from
a bow, drawn at a venture, "between the joints of his harness,"
or the "breastplate," (margin,) \1 Kings 22:34; and many a
man who thinks he has on the Christian armour is smitten in the
same manner. There is some defect of character; some want of
incorruptible integrity; some point that is unguarded--and that
will be sure to be the point of attack by the foe. So David was
tempted to commit the enormous crimes that stain his memory,
and Peter to deny his Lord. So Judas was assailed, for the want
of the armour of righteousness, through his avarice; and so, by
some want of incorruptible integrity in a single point, many a
minister of the gospel has been assailed and has fallen. It may be
added here, that we need a righteousness which God alone can
give--the righteousness of God our Saviour--to make us perfectly
invulnerable to all the arrows of the foe.
{b} "girt" Isaiah 11:5
Verse 15. And your feet shod. There is undoubtedly an allusion here
to what was worn by the ancient soldier to guard his feet. The
Greek is, literally, "having underbound the feet;" that is, having
bound on the shoes, or sandals, or whatever was worn by the ancient
soldier. The protection of the feet and ankles consisted of
two parts:
(1.) the sandals, or shoes, which were probably made so as to cover the
foot, and which often were fitted with nails, or armed with spikes, to
make the hold firm in the ground; or
(2.) with greaves that were fitted to the legs, and designed to
defend them from any danger. These greaves, or boots,
1 Samuel 17:6, were made of brass, and were in almost universal use
among the Greeks and Romans. See the figure of the "Grecian warrior"
on page 159.
With the preparation. Prepared with the gospel of peace. The sense
is, that the Christian soldier is to be prepared with the gospel of
peace to meet attacks similar to those against which the ancient soldier
designed to guard himself by the sandals or greaves which he wore.
The word rendered preparation--\~etoimasia\~ means, properly, readiness,
fitness for, alacrity; and the idea, according to Robinson, (Lex.,)
is, that they were to be ever ready to go forth to preach the gospel.
Taylor (Fragments to Calmet's Dic., No. 219) supposes that it means,
"Your feet shod with the preparation of the gospel; not iron, not steel--
but patient investigation, calm inquiry, assiduous, laborious, lasting;
or with firm footing in the gospel of peace." Locke supposes it to
mean, "with a readiness to walk in the gospel of peace." Doddridge
supposes that the allusion is to greaves, and the spirit recommended:
is that peaceful and benevolent temper recommended in the gospel,
and which, like the boots worn by soldiers, would bear them safe
through many obstructions and trials that might be opposed to them,
as a soldier might encounter sharp-pointed thorns that would oppose
his progress. It is difficult to determine the exact meaning; and
perhaps all expositors have erred in endeavouring to explain the
reference of these parts of armour by some particular thing in the
gospel. The apostle figured to himself a soldier, clad in the usual
manner. Christians were to resemble him. One part of his dress
or preparation consisted in the covering and defence of the foot.
It was to preserve the foot from danger, and to secure the facility
of his march, and perhaps to make him firm in battle. Christians
were to have the principles of the gospel of peace--the peaceful and
pure gospel--to facilitate them; to aid them in their marches; to
make them firm in the day of conflict with their foes. They were
not to be furnished with carnal weapons, but with the peaceful:
gospel of the Redeemer; and, sustained by this, they were to go
on in their march through the world. The principles of the gospel:
were to do for them what the greaves and iron-spiked sandals did:
for the soldier--to make them ready for the march, to make them
firm in their foot-tread, and to be a part of their defence against
their foes.
{a} "shod" Song of Solomon 7:1
Verse 16. Above all. \~epi pasin\~. Not above all in point of
importance or value, but over all, as a soldier holds his shield to
defend himself. It constitutes a protection over every part of his body,
as it can be turned in every direction. The idea is, that as the shield
covered or protected the other parts of the armour, so faith had a
similar importance in the Christian virtues.
The shield. See Barnes "Isaiah 21:5". The shield was usually made
of light wood, or a rim of brass, and covered with several folds or
thicknesses of stout hide, which was preserved by frequent anointing. It
was held by the left arm, and was secured by straps, through which the
arm passed, as may be seen in the annexed cut. The outer surface of the
shield was made more or less rounding from the centre to the edge, and
was polished smooth, or anointed with oil, so that arrows or darts
would glance off, or rebound.
Of faith.On the nature of faith, See Barnes "Mark 16:16". Faith
here is made to occupy a more important place than either of the other
Christian graces. It bears, to the whole Christian character, the same
relation which the shield does to the other parts of the armour of a
soldier. It protects all, and is indispensable to the security of all,
as is the case with the shield. The shield was an ingenious device by
which blows and arrows might be parried off, and the whole body
defended. It could be made to protect the head, or the heart, or thrown
behind to meet an attack there. As long as the soldier had his shield,
he felt secure; and as long as a Christian has faith, he is safe. It
comes to his aid in every attack that is made on him, no matter from
what quarter; it is the defence and guardian of every other Christian
grace; and it secures the protection which the Christian needs in the
whole of the spiritual war.
Wherewith ye shall be able to quench all the fiery darts of the
wicked. Or, rather, "of the WICKED ONE", \~tou ponhrou\~. The allusion is
undoubtedly to the great enemy of the people of God, called, by way of
eminence, THE wicked one. Comp. 2 Thessalonians 3:3. Mr. Locke renders this,
"Wherein you may receive, and so render ineffectual," etc. There seems
a little incongruity in the idea of quenching darts by a shield.
But the word quench, here, means only that they would be put out by
being thrown against the shield, as a candle would by being thrown against
anything. The fiery darts that were used in war were small, slender
pieces of cane, which were filled with combustible materials, and set on
fire; or darts around which some combustible material was wound, and
which were set on fire, and then shot slowly against a foe. The
object was to make the arrow fasten in the body, and increase the danger
by the burning; or, more frequently, those darts were thrown against
ships, forts, tents, etc., with an intention to set them on fire. They
were in common use among the ancients. Arrian (Expe. Alex. 11) mentions
the \~purfora belh\~, the fire-bearing weapons; Thucydides, (ii. c. 75,) the
\~purforoi oistoi\~, the fire-bearing arrows; and Livy refers to similar weapons
as in common use in war, Lib. xxi. c. 8. By the "fiery darts of the
wicked," Paul here refers, probably, to the temptations of the great
adversary, which are like fiery darts; or those furious suggestions of
evil, and excitements to sin, which he may throw into the mind like
fiery darts. They are blasphemous thoughts, unbelief, sudden temptation
to do wrong, or thoughts that wound and torment the soul. In regard to
them, we may observe,
(1.) that they come suddenly, like arrows sped from a bow;
(2.) they come from unexpected quarters, like arrows shot suddenly from
an enemy in ambush;
(3.) they pierce, and penetrate, and torment the soul, as arrows would
that are on fire;
(4.) they set the soul on fire, and enkindle the worst passions, as fiery
darts do a ship or camp against which they are sent. The only
way to meet them is by the "shield of faith;" by confidence in
God, and by relying on his gracious promises and aid. It is not
by our own strength; and, if we have not faith in God, we are
wholly defenseless. We should have a shield that we can turn in
any direction, on which we may receive the arrow, and by which
it may be put out.
{a} "wherewith" 1 John 5:4
{*} "wicked" "Wicked one"
Verse 17. And take the helmet. The helmet was a cap made of thick
leather, or brass, fitted to the head, and was usually crowned with
a plume, or crest, as an ornament, Its use was to guard the head
from a blow by a sword, or war-club, or battle-axe. The cuts on
the opposite page will show its usual form. It may be seen, also,
in the figure of the "Grecian warrior," on p. 159.
Of salvation. That is, of the hope of salvation; for so it is
expressed in the parallel place in 1 Thessalonians 5:8. The idea is, that a
well-founded hope of salvation will preserve us in the day of spiritual
conflict, and will guard us from the blows which an enemy would strike.
The helmet defended the head, a vital part; and so the hope of
salvation will defend the soul, and keep it from the blows of the enemy.
A soldier would not fight well without a hope of victory. A Christian
could not contend with his foes, without the hope of final salvation;
but, sustained by this, what has he to dread?
And the sword. The sword was an essential part of the armour of an
ancient soldier. His other weapons were the bow, the spear, or
the battle-axe. But, without a sword, no soldier would have regarded
himself as well armed. The ancient sword was short, and usually two-edged,
and resembled very much a dagger, as may be seen in the engraving on
page 166, representing Roman swords.
Of the Spirit. Which the Holy Spirit furnishes; the truth which he
has revealed.
Which is the word of God. What God has spoken --his truth and
promises. See Barnes "Hebrews 4:12". It was with this weapon that the
Saviour met the tempter in the wilderness, Matthew 4. It is only by this
that Satan can now be met. Error and falsehood will not put back
temptation; nor can we hope for victory, unless we are armed with truth.
Learn hence,
(1.) that we should study the Bible, that we may understand what the
truth is.
(2.) We should have texts of Scripture at command, as the
Saviour did, to meet the various forms of temptation.
(3.) We should not depend on our own reason, or rely on our own wisdom.
A single text of Scripture is better to meet a temptation than all
the philosophy which the world contains. The tempter can reason,
and reason plausibly too. But he cannot resist a direct and positive
command of the Almighty. Had Eve adhered simply to the word of God, and
urged his command, without attempting to reason about it, she
she would have been safe. The Saviour Matthew 4:4,7,10 met the
tempter with the word of God, and he was foiled. So we shall be
safe if we adhere to the simple declarations of the bible, and oppose a
temptation by a positive command of God. But the moment we leave we
leave that, and begin to parley with sin, that moment we are gone. It
is as if a man should throw away his sword, and use his naked hands
only in meeting an adversary. Hence
(4.) we may see the importance of training up the young in the accurate
study of the Bible. There is nothing which will furnish a better
security to them in future life, when temptation comes upon them, than
to have a pertinent text of Scripture at command. Temptation often
assails us so suddenly that it checks at reasoning; but a text of
Scripture will suffice to drive the tempter from us.
{b} "helmet" Isaiah 49:17
{c} "of the Spirit" Hebrews 4:12
Verse 18. Praying always. It would be well for the soldier who goes
forth to battle to pray--to pray for victory; or to pray that he may
be prepared for death, should he fall. But soldiers do not often
feel the necessity of this. To the Christian soldier, however, it is
indispensable. Prayer crowns all lawful efforts with success, and
gives a victory when nothing else would. No matter how complete the
armour; no matter how skilled we maybe in the science of war; no matter
how courageous we may be, we may be certain that without prayer we shall
be defeated. God alone can give the victory; and when the Christian
soldier goes forth armed completely for the spiritual conflict, if
he looks to God by prayer, he may be sure of a triumph. This prayer is
not to be intermitted. It is to be always. In every temptation and
spiritual conflict we are to pray. See Barnes "Luke 18:1".
With all prayer and supplication. With all kinds of prayer; prayer
in the closet, the family, the social meeting, the great assembly;
prayer at the usual hours, prayer when we are specially tempted, and
when we feel just like praying, See Barnes "Matthew 6:6"; prayer in the
form of supplication for ourselves, and in the form of intercession for
others. This is, after all, the great weapon of our spiritual armour,
and by this we may hope to prevail.
"Restraining prayer, we cease to fight;
Prayer makes the Christian armour bright;
And Satan trembles when he sees
The meanest saint upon his knees."
In the Spirit. By the aid of the Holy Spirit; or perhaps it may
mean that it is not to be prayer of form merely, but when the spirit
and the heart accompany it. The former idea seems, however, to
be the correct one.
And watching thereunto. Watching for opportunities to pray; watching
for the spirit of prayer; watching against all those things which would
hinder prayer. See Barnes "Matthew 26:38", See Barnes "Matthew 26:41".
Comp. 1 Peter 4:7.
With all perseverance. Never becoming discouraged and disheartened.
Comp. See Barnes "Luke 18:1".
And supplication for all saints, for all Christians. We should do
this
(1.) because they are our brethren--though they may have a different skin,
language, or name.
(2.) Because, like us, they have hearts prone to evil, and need, with
us, the grace of God.
(3.) Because nothing tends so much to make us love others, and to forget
their faults, as to pray for them.
(4.) Because the condition of the church is always such that it
greatly needs the grace of God. Many Christians have backslidden;
many are cold or lukewarm; many are in error; many are conformed to
the world; and we should pray that they may become more holy, and may
devote themselves more to God.
(5.) Because each day many a Christian is subjected to some peculiar
temptation or trial, and though he may be unknown to us, yet our
prayers may benefit him.
(6.) Because each day and each night many Christians die. We may reflect
each night as we lie down to rest, that while we sleep some Christians
are kept awake by the prospect of death, and are now passing through the
dark valley; and each morning we may reflect that today some Christian
will die, and we should remember them before God.
(7.) Because we shall soon die, and it will be a comfort to us if we can
remember then that we have often prayed for dying saints, and if
we may feel that they are praying for us.
{a} "with all prayer" Luke 18:1
{b} "thereunto" Matthew 26:41
Verse 19. And for me. Paul was then a prisoner at Rome. He
specially needed the prayers of Christians,
(1.) that he might be sustained in his afflictions; and
(2.) that he might be able to manifest the spirit which he ought, and to
do good as he had opportunity. Learn hence that we should pray for the
prisoner, the captive, the man in chains, the slave. There are in
this land constantly not far from ten thousand prisoners--husbands,
fathers, sons, brothers; or wives, mothers, daughters. True, they are
the children of crime, but they are also the children of sorrow; and
in either case, or both, they need our prayers. There are in this land
not far from three millions of slaves--and they need our prayers. They
are the children of misfortune and of many wrongs; they are sunk in
ignorance and want and woe; they are subjected to trials, and exposed
to temptations to the lowest vices. But many of them, we trust,
love the Redeemer; and whether they do or do not, they need an
interest in the prayers of Christians.
That utterance may be given unto me. Paul, though a prisoner, was
permitted to preach the gospel. See Barnes "Acts 28:30",
See Barnes "Acts 28:31".
That I may open my mouth boldly. He was in Rome. He was almost alone,
he was surrounded by multitudes of the wicked. He was exposed to
death. Yet he desired to speak boldly in the name of the Lord Jesus, and
to invite sinners to repentance. A Christian in chains, and surrounded
by the wicked, may speak boldly, and may have hope of success--for Paul
was not an unsuccessful preacher ever when a captive at Rome.
See Barnes "Philippians 4:22".
The mystery of the Gospel. See Barnes "Ephesians 1:9".
{c} "that utterance" 2 Thessalonians 3:1
{*} "mystery" "truth"
Verse 20. For which I am an ambassador in bonds. In chains,
(see the margin;) or in confinement. There is something peculiarly
touching in this. He was an ambassador sent to proclaim peace to a
lost world. But he was now in chains. An ambassador is a sacred
character. No greater affront can be given to a nation than to put
its ambassadors to death, or even to throw them into prison. But
Paul says here that the unusual spectacle was witnessed of an
ambassador seized, bound, confined, imprisoned; an ambassador who
ought to have the privileges conceded to all such men, and to be
permitted to go everywhere publishing the terms of mercy and
salvation. See the word ambassador explained
See Barnes " 5:20".
That therein. Marg., or thereof. Gr., \~en autw\~- in it;
that is, says Rosenmuller, in the gospel. It means, that in
speaking the gospel he might be bold.
I may speak boldly. Openly, plainly, without fear.
See Barnes "Acts 4:13"; See Barnes "Acts 9:27";
See Barnes "Acts 13:46"; See Barnes "Acts 14:3"
See Barnes "Acts 18:26"; See Barnes "Acts 19:8";
See Barnes "Acts 26:26".
As I ought to speak. Whether in bonds or at large. Paul felt that
the gospel ought always to be spoken with plainness, and without the
fear of man. It is remarkable that he did not ask them to pray that he
might be released. Why he did not we do not know; but perhaps the
desire of release did not He so near his heart as the duty of speaking
the gospel with boldness. It may be of much more importance that
we perform our duty aright when we axe afflicted, or are in trouble,
than that we should be released.
{1} "bonds" "a chain"
{2} "therein" "thereof"
{d} "to speak" Isaiah 58:1
Verse 21. But that ye may know my affairs. May understand my
condition, my feelings, and in what I am engaged. To them it could
not but be a subject of deep interest,
And how I do. Gr., "What I do;" that is, how I am employed.
Tychicus. Tychicus was of the province of Asia, in Asia Minor, of
which Ephesus was the capital. See Acts 20:4. It is not improbable
that he was of Ephesus, and that he was well known to the church there.
He also carried the letter to the Colossians, Colossians 4:7, and
probably the second epistle to Timothy, 2 Timothy 4:12. Paul also
proposed to send him to Crete to succeed Titus, Titus 3:12. He was
high in the confidence of Paul, but it is not known when he was
converted, or why he was now at Rome. The Greeks speak of him as one of
the seventy disciples, and make him bishop of Colophon, in the province
of Asia.
{a} "a beloved brother" Acts 20:4
Verse 22. Whom I have sent unto you. The churches where Paul had
preached, would feel a great interest in his welfare. He was a
prisoner at Rome, and it was doubtful what the result would be.
In this situation, he felt it proper to despatch a special messenger
to give information about his condition; to state what was doing
in Rome; to ask the prayers of the churches; and to administer
consolation to them in their various trials. The same sentiment,
in regard to the embassy of Tychicus, is expressed in the epistle to
the Colossians, Colossians 4:7,8. No small part of the consolation
a which he would impart to them would be found in these invaluable
letters which he bore to them from the apostle.
{b} "have sent" Colossians 4:7,8
Verse 23. Peace be to the brethren. The epistle is closed with the
usual salutations. The expression, "peace to you," was the common
form of salutation in the East, See Barnes "Matthew 10:13";
See Barnes "Luke 24:36"; See Barnes "Romans 15:33";
comp. Galatians 6:16; 1 Peter 5:14; 3 John 1:14, and is still the "salam"
which is used --the word salam meaning peace.
And love with faith. Love united with faith; not only desiring
that they might have faith, but the faith which worked by love.
From God the Father and the Lord Jesus Christ. The Father and
the Son are regarded as equally the author of peace and love.
See Barnes "2 Corinthians 13:14".
{c} "be to the brethren" 1 Peter 5:14
Verse 24. Grace be, etc. See Barnes "Romans 16:20".
That love our Lord Jesus Christ.
See Barnes "1 Corinthians 16:22".
In sincerity. Marg., with incorruption. With a pure heart;
without dissembling; with- out hypocrisy. There could not be a more
appropriate close of the epistle than such a wish; there will be
nothing more needful for us, when we come to the close of life, than
the consciousness that we love the Lord Jesus Christ IN SINCERITY. To
writer and reader may this be equally the inestimable consolation then!
Better, far better then will be the evidence of such sincere love, than
all the wealth which toll can gain, all the honours which the world can
bestow--than the most splendid mansion, or the widest fame.
The subscription to this epistle, like those affixed to the other
epistles, is of no authority, but in this instance there is every
reason to believe that it is correct. Comp. Notes at the end of the
epistle to the Romans and I Corinthians.
End of Barnes Notes on Ephesians
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