Ephesians Chapter 6
Broken Families (Chuck Missler) *As of 1993
-National policies contribute to family instability and breakup.
-Divorce is the public acknowledgement of failure.
-Problem since the 1960s: after the Supreme Court outlawed mentioning God in schools.
-Divorce rate: 2.2/1000; then suddenly growth of (1979) 5.3/1000.
-Since 1974: exceeds death as leading cause of family breakup.
Divorce rate .3/1000 in 1867
Every 13 seconds, there is one divorce in America. That equals 277 / hour; 6646 / Day; 46,523 / week; 2,419,196 / year
The average length of a marriage in the U. S. is 8.2 years.
1990: ¼ women had a child unmarried. Half of all marriages now end in divorce. Remarried couples are more likely to break up than couples in first marriage (56%)
¼ children in the 1990s will eventually enter a stepfamily.
Hollywood celebrates divorce and unwed motherhood.
Federal policies celebrates social and sexual variance.
Postwar generation: 80% grew up in a family with two biological parents who were married to each other.
1980: less than 50% expect to spend their entire childhood in an intact family.
An increasing number of children will experience family breakup two or even three times during childhood.
Scientific evidence demonstrates that children in disrupted families do worse than those in intact families.
--6X more likely to be poor;
--22% of one-parent families will experience poverty during childhood for 7 or more years.
--vs. 2% of children in two-parent families.
Children of single parent families:
--3X likely to have emotional of behavioral problems.
-- More likely to drop out of high school, get pregnant as teenagers, abuse drugs, be in trouble
with law
--Higher risk for physical and sexual abuse.
--Less likely to be successful as adults: esp. in love, and in work
--Harder time achieving intimacy in a relationship, forming a stable marriage, or holding jobs.
--Teen suicide rate tripled; Juvenile crime increased and more violent; school performance drops
Each divorce is a death of a small civilization. It inflicts wounds that will never heal. Adults are less inclined than they were a generation ago to value sexual fidelity, lifelong marriage, and parenthood as worthwhile personal goals.
Eph. 6:1 Children, obey your parents in the Lord: for this is right.
6:1 Children, obey your parents in the Lord [that is, accept their guidance and discipline as His representatives], for this is right [for obedience teaches wisdom and self-discipline].
(Albert Barnes)
A. “Children” --tekna This word usually signifies those who are young; but it is used here, evidently, to denote those who were under the care and government of their parents, or those who were not of age.
B. “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 confirms it. It is particularly important:
a. (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.
b. (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.
c. (3) because the child is not competent as yet; to "reason" 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.
C. “In the Lord” - That is, as far as their commandments agree with those of God, and no further. 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; 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.
D. For this is right - It is right:
a. (1) because it is so appointed by God as a duty;
b. (2) because children owe a debt of gratitude to their parents for what they have done for them;
c. (3) because it will be for the good of the children themselves, and for the welfare of society.
*The Roman father had complete power over his offspring as long as he lived. Children could be beaten, sold, imprisoned, killed. An unwanted child could be placed in the Roman forum to be picked up by anyone. Some took these babies and raised them to be sold as slaves or to work in brothels. (William Barclay)
Eph. 6:2 Honour thy father and mother; (which is the first commandment with promise;)
6:2 HONOR [esteem, value as precious] YOUR FATHER AND YOUR MOTHER [and be respectful to them]--this is the first commandment with a promise--
A. “Honor thy father and thy mother”. of Exo_20:12. ‘Honor’ includes more than obedience; Luther: ‘serve, love and esteem.’ ‘Thy’ should be repeated with ‘mother,’ to give the force of the article which occurs twice: both parents standing on an equality with respect to the honor due them.
B. “Which is”. The relative may be taken as explanatory (= the which), or as causal = ‘seeing that it is.’
C. “The first commandment with (lit, ‘in’) promise”. First in order, the first one involving a promise. The second commandment in the Decalogue does not contain a specific promise, but adds the general principles of God’s dealings: ‘showing mercy,’ etc.
Eph. 6:3 That it may be well with thee, and thou mayest live long on the earth.
6:3 SO THAT IT MAY BE WELL WITH YOU, AND THAT YOU MAY HAVE A LONG LIFE ON THE EARTH.
“That it may be well with thee, and thou mayest live long on the earth”. A free rendering (after the manner of the apostle) of the reason annexed to the fifth commandment, "that thy days may be long in the land which the Lord thy God giveth thee." While the Decalogue was an expression of the will of God on matters of moral and indefeasible obligation, it had a local Hebrew element here and there. In the present ease the apostle drops what is specially Hebrew, adapting the promise in spirit to a wider area. The special promise of long life in the land of Canaan is translated into a general promise of prosperity and longevity. As before, we must not suppose that the apostle excludes exceptions. The promise is not for each individual; many good and obedient children do not live long. But the general tendency of obedience to parents is towards the results specified. Where obedience to parents is found, there is usually found along with it temperance, self-control, industry, regular ways of life, and other habits that tend towards prosperity and longevity. In Christian families there is commonly affection, unity, prayer, mutual helpfulness, reliance on God, trust in Christ, and all that makes life sweet and wholesome. The spirit of the promise is realized in such ways, and it may be likewise in special mercies vouchsafed to each family. (Pulpit Comm.)
Eph. 6:4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
6:4 Fathers, do not provoke your children to anger [do not exasperate them to the point of resentment with demands that are trivial or unreasonable or humiliating or abusive; nor by showing favoritism or indifference to any of them], but bring them up [tenderly, with lovingkindness] in the discipline and instruction of the Lord.
(Ellicott’s Comm.)
A. “Provoke not your children to wrath”.—The word is the same as in Ephesians 4:26. It denotes the exasperation produced by arbitrary and unsympathetic rule.
B. “Nurture and admonition of the Lord”.—In this phrase we have the two elements of education. “Nurture” is a word signifying generally “the treatment due to a child,” but by usage appropriated to practical training, or teaching by discipline; while “admonition” is the “putting children in mind” by word of instruction. It may be noted that in accordance with the characteristic sternness of ancient education, both words have a tinge of severity in them.
Eph. 6:5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
6:5 Slaves, be obedient to those who are your earthly masters, with respect for authority, and with a sincere heart [seeking to please them], as [service] to Christ—
A. “Bond-servants, obey your masters according to the flesh”. There were many slaves in the early Church, but, however unjust their position, the apostle could not but counsel them to obedience, this course being the best for ultimately working out their emancipation. The words of Christ were peculiarly welcome to them "that labor and are heavy laden;" and, as we find from Celsus and others, the early Church was much ridiculed for the large number of uneducated persons in its pale.
B. “With fear and trembling”. Comp. 1Co_2:3; Php_2:12, from which it will be seen that this expression does not denote slavish dread, but great moral anxiety lest one should fail in duty. It was probably a proverbial expression.
C. “In the singleness of your heart, as to Christ”. Not with a got-up semblance of obedience, but with inward sincerity, knowing that it is your duty; and even if it be irksome, doing it pleasantly, as though Christ required it, and you were doing it to him.
(Chuck Missler)
D. Almost half of over 100 million people of the Roman Empire were slaves.
E. NT does not condemn slavery as such.
F. Feudal peasants owed their land owners 25% of the fruits of their labors.
G. Today, we work until July before we earn for ourselves: we pay about 60% of our income in our federal, state and other taxes
H. The worst kind of slavery is prevalent today: the enslavement of the mind through the lies and deceptions of our schools, media, et al.
I. Only the power of the Gospel can free us from that kind of slavery.
Eph. 6:6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;
6:6 not in the way of eye-service [working only when someone is watching you and only] to please men, but as slaves of Christ, doing the will of God from your heart;
A. “Not with eyeservice, as menpleasers”,.... Doing nothing but when under the master's eye, and then pretending a great deal of diligence and industry, in order to ingratiate themselves into his affections, and neglecting his business when he is absent; whereas they ought to attend his service in his absence, as well as in his presence, and so seek to please him, which is commendable.
B. “But as the servants of Christ”; acting in like manner as the servants of Christ, who are not menpleasers; or as if they themselves were serving Christ, as indeed they are, when they are doing that which is the will of Christ:
C. “doing the will of God from the heart”; meaning not the will of God in a religious, but in a civil sense, yielding a cheerful and hearty obedience to their own masters.
D. Diligence on when the boss is looking? Slacking off when the boss is away is a form of dishonesty. (CM)
Eph. 6:7 With good will doing service, as to the Lord, and not to men:
6:7 rendering service with goodwill, as to the Lord, and not [only] to men,
A. “With good will”. The word is not that sometimes rendered ‘good pleasure,’ but another which implies a well-disposed mind. The work is to be clone ‘from the soul,’ heartily (Eph_6:6), but this phrase refers to the disposition to the master.
B. “Doing service, as to the Lord, and not to men”. This virtually sums up Eph_6:6, and returns to the motive to Eph_6:5 : ‘as to Christ.’
Eph. 6:8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.
6:8 knowing that whatever good thing each one does, he will receive this back from the Lord, whether [he is] slave or free.
(Popular New Testament)
A. “Knowing”; since ye know; encouraging motive for such obedience.
B. “That whatsoever good thing each one doeth”. The early manuscripts present a number of various readings of this clause, affecting mainly the order of the words; the better supported variation may be rendered: ‘that each one if he doeth any good thing,’ ‘Each one,’ whether ‘bondman or free;’ ‘good thing’ means what is done ‘as to the Lord, and not to men.’
C. “The same”, or, ‘this,’ this good thing, “shall he receive again from the Lord”; in the day of final recompense, when Christ returns to judge. ‘This he shall then receive in its value as then estimated—changed, so to speak, in the currency of that new and final state’ (Alford).
D. “Whether he be bondman or free”. To apply this merely to two classes of servants weakens the force of the verse as a whole. The more obvious reference is to servants and masters, thus giving to the verse the character of a general proposition, which affords an easy transition to the succeeding exhortation to the free man in Eph_6:9 (‘masters’).
Eph. 6:9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
6:9 You masters, do the same [showing goodwill] toward them, and give up threatening and abusive words, knowing that [He who is] both their true Master and yours is in heaven, and that there is no partiality with Him [regardless of one’s earthly status].
A. “Ye masters, do the same things unto them” - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you.
B. “Forbearing threatening” - If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God.
C. “Knowing that your Master also is in heaven” - You are their masters, God is yours. As you deal with them, so God will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.
Eph. 6:10 Finally, my brethren, be strong in the Lord, and in the power of his might.
6:10 In conclusion, be strong in the Lord [draw your strength from Him and be empowered through your union with Him] and in the power of His [boundless] might.
A. Finally, my brethren,.... This is the conclusion of the apostle's exhortations, in which he addresses the saints as his brethren; which appellation he uses, not merely as a familiar way of speaking among the Jews, but in regard to them as regenerate persons, and of the same family and household of God with himself; and he calls them so, to show his humility, and as a proof of his affection to them, and with a design to encourage them to their duty, as follows:
B. be strong in the Lord, and in the power of his might; which is directed to, partly on account of the things before exhorted to, which could not be performed in their own strength; and partly with respect to their many and potent enemies hereafter mentioned, against whom they had no might nor power of their own; and therefore the apostle points out the Lord Jesus Christ unto them, in whom are strength, power, and might, even everlasting strength, to enable them to perform their duty, and to fight against every enemy, sin, Satan, and the world; for though they are weak, and strength in themselves, and can do nothing of themselves, and without Christ; yet since there is strength in him, which is communicable to them, they may expect it from him, and depend upon it; and they may come at, or strengthen themselves in it, and by it, by meditation on it, by prayer for it, by waiting on Christ in his own ways, by exercising faith upon him, and through the Spirit, who strengthens them from him with might in the inward man. (Gill)
Eph. 6:11 Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.
6:11 Put on the full armor of God [for His precepts are like the splendid armor of a heavily-armed soldier], so that you may be able to [successfully] stand up against all the schemes and the strategies and the deceits of the devil.
A. Put on the whole armour.—The special emphasis in this verse is on “the whole armour,” or “panoply” (a word only used here and in Luke 11:22); not mainly on its strength or its brightness, as “armour of light” (comp. Romans 13:12), but on its completeness, providing against all “the wiles” and “all the fiery darts” of the Evil One, leaving no one point unguarded by a carelessness which may be fatal on all. In this it accords well with the general completeness and harmony of idea so characteristic of this Epistle.
B. To put on the “armour of God”—given us, that is, by God—is declared (by comparison of Romans 13:12; Romans 13:14) to be to “put on the Lord Jesus Christ.” Hence its completeness corresponds to the divine perfection of His true humanity. We are “to grow up unto Him in all things” (Ephesians 4:15), to put on His image in all the harmony of “truth” and “righteousness,” of “peace” and “faith,” to receive and use His “salvation” and wield the spiritual energy of His “Word.”
C. The wiles of the devil.—The word “wiles” (used only here and in Ephesians 4:14) is an almost technical word for the stratagems of a skillful leader. It is notable that these “wiles” are ascribed to the devil, the “prince of the evil spirits” directing his hosts against the army of Christ; the actual “wrestling” of hand-to-hand struggle is with these evil spirits themselves. The word “wrestling” is, of course, not used technically, otherwise the counsel must have been (as in Hebrews 12:1) to divest oneself of all encumbrance. It is the personal grapple with the foe. Still it is possible that there may be some allusion to the “wrestling with the angel” of Genesis 32:24-29, though with a wholly diverse application. (Ellicott)
Eph. 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
6:12 For our struggle is not against flesh and blood [contending only with physical opponents], but against the rulers, against the powers, against the world forces of this [present] darkness, against the spiritual forces of wickedness in the heavenly (supernatural) places.
A. For we wrestle not against flesh and blood. Our conflict is not with men, here denoted by "flesh and blood," which is usually a symbol of weakness, therefore denoting that our opponents are not weak mortals, but powers of a far more formidable order. (Pulpit Comm.)
B. But against the principalities, against the powers. The same words as in Ephesians 1:21; therefore the definite article is prefixed, as denoting what we are already familiar with: for though all of these, evil as well as good, have been put under Christ the Head, they have not been put under the members, but the evil among them are warring against these members with all the greater ferocity that they cannot assail the Head. (Pulpit Comm.)
C. Against the world-rulers of this [state of] darkness (comp. Ephesians 2:2). "World-rulers" denotes the extent of the dominion of these invisible foes - the term is applied only to the rulers of the most widely extended tracts; there is no part of the globe to which their influence does not extend, and where their dark rule does not show itself (comp. Luke 4:6). "This darkness" expressively denotes the element and the results of their rule. Observe contrast with Christ's servants, who are children of light, equivalent to order, knowledge, purity, joy, peace, etc.; while the element of the devil and his servants is darkness, equivalent to confusion, ignorance, crime, terror, strife, and all misery. (Pulpit Comm.)
D. against spiritual wickedness in high places; or wicked spirits, as the devils are, unclean, proud, lying, deceitful, and malicious; who may be said to be in "high" or "heavenly places"; not in places super celestial, or in the highest heavens, in the third heaven, where God, angels, and saints are; but in the aerial heavens, where the power or posse of devils reside, and where they are above us, over our heads, overlooking us, and watching every advantage against us; and therefore we should have on our armour, and be in a readiness to engage them; and so the Syriac and Ethiopic versions render it, "under", or "beneath heaven"; and the Arabic version, "in the air". (Gill)
E. Daniel Chapter 10:13-14 and 20-21Vision concerning spiritual warfare
Eph. 6:13 Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand.
6:13 Therefore, put on the complete armor of God, so that you will be able to [successfully] resist and stand your ground in the evil day [of danger], and having done everything [that the crisis demands], to stand firm [in your place, fully prepared, immovable, victorious].
A. Wherefore take up the entire amour of God, that ye may be able to withstand in the evil day. Some have tried to affix a specific time to the "evil day" of the apostle, as if it were one or other of the days specified in the Apocalypse; but more probably it is a general phrase, like "the day of adversity," or "the day of battle," indicating a day that comes often. In fact, any day when the evil one comes upon us in force is the evil day, and our ignorance of the time when such assault may be made is what makes it so necessary for us to be watchful. (Pulpit Comm.)
B. And having done all, to stand. "Having done fully," or "completed," is the literal import of ?ate??asa´µe???, having reference, not only to the preparation for the battle, but to the fighting too. The command to be "strong in the Lord" is fitly associated with our "having done all," because leaning on almighty strength implies the effort to put forth strength by our own instrumentality; when God’s strength comes to us it constrains us "to do all" that can be done by us or through us (comp. Psa_144:1; Php_2:12, Php_2:13). We are not called to do merely as well as our neighbors; nor even to do well on the whole, but to do all—to leave nothing undone that can contribute to the success of the battle; then we shall be able to stand, or stand firm.
(Pulpit Comm.)
Eph. 6:14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
6:14 So stand firm and hold your ground, HAVING [b]TIGHTENED THE WIDE BAND OF TRUTH (personal integrity, moral courage) AROUND YOUR WAIST and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS (an upright heart),
A. Stand therefore. Stand ready for the fight, as the description of the armor indicates; others include the thought of standing in the fight. Standing victorious is the result, but is not referred to here. (Popular New Testament)
B. Having girt your loins with truth. Putting on the girdle was the first act in arming. ‘An ungirded soldier would be a contradiction in terms’ (Meyer). In the East, where flowing robes are worn, the girdle (6 to 8 inches wide) is necessary, and in the case of a soldier, it not only kept the armor in place, but covered some of the most vulnerable parts of the body. It was also used to support the sword. In the Christian, armor ‘truth’ is the girdle. By this is not meant the word of God, which is mentioned in Eph_6:17, nor sincerity, nor mere truthfulness (in the sense of telling the truth); nor does the figure suggest a mere ornament. It refers to the state of heart answering to God’s truth, the agreement of our convictions with what God has revealed. It is based on faith; ‘and indeed without faith no attempt will be made to put on the armor. (Popular New Testament)
C. (Extra from Warren Wiersbe) The girdle of truth (v. 14a). Satan is a liar (John 8:44), but the believer whose life is controlled by truth will defeat him. The girdle holds the other parts of the armor together, and truth is the integrating force in the life of the victorious Christian. A man of integrity, with a clear conscience, can face the enemy without fear. The girdle also held the sword. Unless we practice the truth, we cannot use the Word of truth. Once a lie gets into the life of a believer, everything begins to fall apart. For over a year, King David lied about his sin with Bathsheba, and nothing went right. Psalms 32 and 51 tell of the price he paid.
D. Having put on the breastplate of righteousness. The breastplate was in many respects the most important piece of defensive armor, since it protected the heart and lungs. ‘Righteousness’ here cannot mean our own righteousness, but that which God provides, since the whole armor is from Him. But righteousness from Him is both imputed and inwrought; He both justifies and sanctifies His people. Both are probably included here, but more particularly the moral purity wrought in us by the Spirit of God, which has as its necessary basis God’s accounting us righteous for Christ’s sake. (Popular New Testament)
E. (Extra from Warren Wiersbe) The breastplate of righteousness (v. 14b.) This piece of armor, made of metal plates or chains, covered the body from the neck to the waist, both front and back. It symbolizes the believer's righteousness in Christ (2 Cor. 5:21) as well as his righteous life in Christ (Eph. 4:24). Satan is the accuser, but he cannot accuse the believer who is living a godly life in the power of the Spirit. The life we live either fortifies us against Satan's attacks or makes it easier for him to defeat us (2 Cor. 6:1-10). When Satan accuses the
Christian, it is the righteousness of Christ that assures the believer of his salvation. But our positional righteousness in Christ, without practical righteousness in the daily life, only gives Satan opportunity to attack us.
F. Bronze, backed with leather. The breastplate secured the vital organs. It covered the heart. A blow through the breastplate was often fatal. (Chuck Missler)
Eph. 6:15 And your feet shod with the preparation of the gospel of peace;
6:15 and having [c]strapped on YOUR FEET THE GOSPEL OF PEACE IN PREPARATION [to face the enemy with firm-footed stability and the readiness produced by the good news].
A. And your feet shod with the preparation of the gospel of peace — Let peace with God, and, consequent thereon, peace of conscience and tranquility of mind, in all circumstances and situations, (for which ample provision is made in the gospel,) arm you with confidence and resolution to proceed forward in all the ways of duty, however rough and difficult, through which you are called to pass, and enable you to receive with resignation and patience all the dispensations of that wise and gracious Providence, which is always watching over you for good, and is engaged to support you under your trials, to sanctify them to you, and in due time to deliver you out of them. In this way, and in no other, will you be enabled to pass through all difficulties unhurt, surmount all oppositions which obstruct your progress, to endure to the end, and finish your course with joy. (Benson)
B. (Extra from Warren Wiersbe) The shoes of the Gospel (v. 15). The Roman soldier wore sandals with hobnails the soles to give him better footing for the battle. If we are going to "stand" and “withstand," then we need the shoes of the Gospel. Because we have the peace with God (Rom. 5:1) that comes from the Gospel, we need not fear the attack of Satan or men. We must be at peace with God and with each other if we are to defeat the devil (James 4:1-7). But the shoes have another meaning. We must be prepared each day to share the Gospel of peace with a lost world. The most victorious Christian is a witnessing Christian. If we wear the shoes of the Gospel, then we have the "beautiful feet" mentioned in Isaiah 52:7 and Romans 10: 15. Satan has declared war, but you and I are ambassadors of peace (2 Cor. 5:18-21); and, as such, we take the Gospel of peace wherever we go.
C. Shoes or greaves (often of brass or the like), were part of the military armor. When you are fighting with swords, your first slip is usually your last. (Chuck Missler)
Eph. 6:16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
6:16 Above all, lift up the [protective] shield of faith with which you can extinguish all the flaming arrows of the evil one.
The shield of faith. The shield was large, usually about four feet by two feet, made of wood, and covered with tough leather er. As the soldier held it before him, it protected him from spears, arrows, and darts." The edges of these shields were so constructed that an entire line of soldiers could interlock shields and march into the enemy hike a solid wall. This suggests that we Christians are not in the battle alone. The “faith” mentioned here is not saving faith, but rather living faith a trust in the promises the power of God. Faith is a defensive weapon which protects us from Satan's fiery darts. In Paul’s day, arrows, dipped in some inflammable substance and ignited were shot at enemy. Satan shoots “fiery darts” at hearts and minds: lies, blasphemous thoughts, hateful thoughts about others, doubts, and burning desires for sin. If we do not by faith quench these darts they will light a fire within and we will disobey God. We never know when Satan will shoot a dart at us, so we must always walk by faith and use the shield of faith. (Warren Wiersbe)
Eph. 6:17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
6:17 And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the Word of God.
A. The helmet of salvation. Satan wants to attack he mind the way he defeated Eve (Gen 3; 2 Cor 11:1-3). The helmet refers to the mind controlled by God. It is too bad that many Christians have the idea that the intellect is not important when in reality it plays a vital role in Christian growth, service, and victory. When God controls the mind, Satan cannot lead the believer astray. The Christian who studies his Bible and learns the meaning of Bible doctrines is not going to be led astray too easily. We need to be "taught by Him as the truth is in Jesus" (Eph. 4:21). We are to "grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18). Wherever Paul ministered, he taught the new converts the truths of the Word of God, and this helmet protected them from Satan's lies. One Sunday afternoon, I visited a man who had been a deacon in a local church, but was at that time involved in a false cult. We sat at the table with open Bibles, and I tried to show him the truth of God's Word, but it seemed his mind was blinded by lies. "How did you happen to tum away from a Bible-preaching church and get involved in this belief?" I asked, and his reply stunned me. "Preacher, I blame the church. I didn't know anything about the Bible, and they didn't teach me much more. I wanted to study the Bible, but nobody told me how. Then they made me a deacon, and I wasn't ready for it. It was too much for me. I heard this man preaching the Bible over the radio and it sounded as if he knew something. I started reading his magazine and studying his books, and now I’m convinced he's right." What a tragedy that when his local church took him in, they failed to fit him with the helmet of salvation. Had they practiced the truth found in had they practiced the truth found in 2 Timothy 2:2, this man might not have been a casualty in the battle. (Warren Wiersbe)
B. The sword of the Spirit. This sword is the offensive weapon God provides us. The Roman soldier wore on his girdle a short sword which was used for close-in fighting. Hebrews 4:12 compares the Word of God to a sword, because it is sharp and is able to pierce the inner man just as a material sword pierces the body. You and I were "cut to the heart" (Acts 2:37: 5:33) when the Word convicted us of our sins. Peter tried to use a sword to defend Jesus in the Garden (Luke 22:47-51); but he learned at Pentecost that the "sword of the Spirit" does a much better job. Moses also tried to conquer with a physical sword (Ex 211-15), only to discover that God's Word alone was more than enough to defeat Egypt. A material sword pierces the body, but the Word of God pierces the heart. The more you use a physical sword, the duller it becomes; but using God's Word only makes it sharper in our lives. A physical sword requires the hand of a soldier, but the sword of the Spirit has its own power, for it is "living and powerful" (Heb. 4:12). The Spirit wrote the Word, and the Spirit wields the Word as we take it by faith and use it. A physical sword wounds to hurt and kill, while the sword of the Spirit wounds to heal and give life. But when we use the sword against Satan, we are out to deal him a blow that will cripple him and keep him from hindering God's work. When He was tempted by Satan in the wilderness, Christ used the sword of the Spirit and defeated the enemy. Three times Jesus said, "It is written" (Luke 4:1-13). Note that Satan can also quote the Word: "For it is written" (Luke 4:10), but he does not quote it completely. Satan tries to use the Word of God to confuse us, so it is important that we know every word that God has given us. "You can prove anything by the Bible," someone said. True if you take verses out of context, leave out words, and apply verses to Christians today that do not really apply. The better you know the Word of God, the easier it will be for you to detect Satan's lies and reject his offers. In one sense, the "whole armor of God" is a picture of Jesus Christ. Christ is the Truth John 14:6), and He is our righteousness
(2 Cor. 5:21) and our peace (Eph. 2:14). His faithfulness makes possible our faith (Gal. 2:20); He is our salvation (Luke 2:30); and He is the Word of God John 1:1, 14). This means that when we trusted Christ, we received the armor. Paul told the Romans what to do with the armor (Rom. 13:11-14): wake up (Rom. 13:11), cast off sin, and "put on the armor of light" (Rom. 13:12). We do this by putting "on the Lord Jesus Christ" (Rom. 13:14). By faith, put on the armor and trust God for the victory. Once and for all, we have put on the armor at the moment of salvation. But there must be a daily appropriation. When King David put off his armor and returned to his palace, he was in greater danger than when he was on the battlefield 2 Sam 11. We are
never out of reach of Satan's devices, so we must never be without the whole armor of God.
(Warren Wiersbe)
C. The Roman machira: only 24 inches long, sharpened on both sides. With this they achieved legendary victories. However, it required special training and extensive practice. Do you know the Word of God enough to use it in battle with the evil forces. Christ employed this Sword three times when tempted by the devil. Matt. 4:1-11 Being hid in your heart (Psalm 119:11) God’s Word will preserve from sin, and will mortify and kill those lusts and corruptions which are latent there. (Chuck Missler)
Eph. 6:18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
6:18 With all prayer and petition pray [with specific requests] at all times [on every occasion and in every season] in the Spirit, and with this in view, stay alert with all perseverance and petition [interceding in prayer] for all God’s people.
A. Prayer is the energy that enables the Christian soldier to wear the amor and wield the sword. We cannot fight the battle in our own power, no matter how strong or talented we may think we are. (Warren Wiersbe)
B. always—Greek, "in every season"; implying opportunity and exigency (Col 4:2). (JFB)
C. with all—that is, every kind of.
D. prayer—a sacred term for prayer in general.
E. supplication—a common term for a special kind of prayer [Harless], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [Grotius].
F. in the Spirit—to be joined with "praying." It is he in us, as the Spirit of adoption, who prays, and enables us to pray (Ro 8:15, 26; Ga 4:6; Jude 20).
G. watching—not sleeping (Eph 5:14; Ps 88:13; Mt 26:41). So in the temple a perpetual watch was maintained (compare Anna, Lu 2:37).
H. thereunto—"watching unto" (with a view to) prayer and supplication.
I. with—Greek, "in." Persevering constancy ("perseverance") and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised.
J. for all saints—as none is so perfect as not to need the intercessions of his fellow Christians.
Eph. 6:19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
6:19 And pray for me, that words may be given to me when I open my mouth, to proclaim boldly the mystery of the good news [of salvation], (John Gill)
A. And for me,.... This shows the great humility of the apostle, and the sense he had of the greatness of the work of the ministry; and that it is the duty of people to pray for their ministers; and that no man is perfect in this life; and that the more superior members need the assistance of the inferior ones; for this request is made by the apostle not in dissimulation, or as feigning humility and modesty; but in the sincerity of his heart, and from a real sense of his need of fresh supplies of gifts and grace, to fit him for the work and service of Christ:
B. that utterance may be given unto me, or "that the word"; meaning not the subject matter of the ministry, the word of the Gospel, the word of faith, truth, and reconciliation, for that was committed to him; unless he should mean an increase of light and knowledge in it; but rather a faculty of speaking it freely and aptly, and what is commonly called elocution; not speaking with the enticing words of man's wisdom, but with the words of the Holy Ghost: or else an opportunity of preaching the word, and liberty to do it, as follows;
C. that I may open my mouth boldly; or "in the opening of my mouth"; the phrase is Rabbinical. The Jews say, that when Moses came to write that passage, "let us make man in our image", &c. Gen_1:26, he said before the Lord of the world, why dost thou give ????? ??, "opening of the mouth", to heretics? i.e. an occasion to them of speaking, objecting to us, and of reproving and convincing us with respect to a plurality of persons in the Deity: and a little after they say, "wherever you ????? ??, "an opening of the mouth to heretics", you will find an answer by its side, or along with it.'' Now the apostle desired he might have something to say, to object to, and to reprove and convince the unbelieving Jews; that he might do this with boldness, with all faithfulness with Courage, and intrepidity, and with freedom of speech; or "openly" and "publicly", as the Syriac version renders it:
D. to make known, the mystery of the Gospel; or the mysterious doctrines of it, such as the doctrines of a trinity of persons, of the union of the two natures in Christ, justification by his righteousness, regeneration by his Spirit and grace, the saints' union to Christ, and communion with him, the resurrection of the dead, &c. which are called mysteries, because they were hid until revealed; and though revealed, the "modus" and "ratio" of them are not to be accounted for. Now the apostle's work was to make known these mysteries, to prove the truth of them from the word of God, and to defend them against the opposers of them; and that he might be able to do this he entreats the prayers of the saints.
Eph. 6:20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
6:20 for which I am an ambassador in chains. And pray that in proclaiming it I may speak boldly and courageously, as I should. (Albert Barnes)
A. For which I am an ambassador in bonds - In chains; or in confinement. There is something especially 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 people, and to be permitted to go everywhere publishing the terms of mercy and salvation. See the word “ambassador” explained in the notes on 2Co_5:20.
B. That therein - or “thereof.” Greek, e?? a??t??? en auto¯ - “in it;” that is, says Rosenmuller, in the gospel. It means that in speaking the gospel he might be bold.
C. I may speak boldly - Openly, plainly, without fear
D. 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 lie 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 are afflicted, or are in trouble, than that we should be released.
Eph. 6:21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:
6:21 Now, so that you may know how I am and what I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will tell you everything. (Ellicott)
A. That ye also—i.e., ye as well as others. There is evidently an allusion to Tychicus’ similar mission to Colossæ; and we may, perhaps, also trace some indication of a generality of scope in this Epistle.
B. Tychicus is first mentioned with Trophimus in Acts 20:4, as being “of Asia,” and accompanying St. Paul on his last journey from Corinth to Asia, although he is not, like Trophimus, actually named as with the Apostle at Jerusalem. It is highly probable that he was one of the “messengers of the churches” spoken of in 2Corinthians 8:18-23, as sent to bear the alms to Jerusalem. We now find him again with St. Paul, and made by him the bearer of this Epistle and the Epistle to the Colossians. Lastly, he is alluded to as still his companion in the interval between the first and second captivity (Titus 3:2), and in the second captivity is despatched once more to Ephesus (2Timothy 4:12). It is evident that he well deserved the title of a “faithful minister” to the Apostle; and we note (in 2Timothy 4:11-12) that the command to bring Mark, as being “profitable for ministration” is immediately connected with the remark, “Tychicus have I sent to Ephesus.”
C. A faithful minister.—The word “minister” is diaconus; but there is no reason to think that it is used technically to describe Tychicus as a deacon. In the Colossian Epistle the words “and fellowservant” are added, showing clearly that the word “minister” refers only to ministration to St. Paul.
Eph. 6:22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.
6:22 I have sent him to you for this very purpose, so that you may know how we are, and that he may comfort and encourage and strengthen your hearts. (Albert Barnes)
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 dispatch a special messenger:
1. to give information about his condition;
2. to state what was doing in Rome;
3. to ask the prayers of the churches; and
4. 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 which he would impart to them would be found in these invaluable letters which he bore to them from the apostle.
Eph. 6:23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.
6:23 Peace be to the brothers and sisters, and love joined with faith, from God the Father and the Lord Jesus Christ.
Peace be to the brethren. I consider the word peace, as in the salutations of the Epistles, to mean prosperity. Yet if the reader shall prefer to view it as signifying harmony, because, immediately afterwards, Paul mentions love, I do not object to that interpretation, or rather, it agrees better with the context. He wishes the Ephesians to be peaceable and quiet among themselves; and this, he presently adds, may be obtained by brotherly love and by agreement in faith From this prayer we learn that faith and love, as well as peace itself, are gifts of God bestowed upon us through Christ, -- that they come equally from God the Father and the Lord Jesus Christ. (John Calvin)
Eph. 6:24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. {Written from Rome unto the Ephesians by Tychicus.}
6:24 Grace be with all who love our Lord Jesus Christ with undying and incorruptible love.
(Adam Clarke)
A. Grace be with all them - May the Divine favor, and all the benedictions flowing from it, be with all them who love our Lord Jesus Christ, who has so loved us as to give his life to redeem ours, and to save us unto life eternal.
B. In sincerity - ?? af?a?s?a? In incorruptibility. Those who show the genuineness of their love, by walking before him in holiness of life. Many profess to love our Lord Jesus who are corrupt in all their ways; on these the grace or favor of God cannot rest; they profess to know him, but in works deny him. Such can neither expect favor here, nor hereafter.
C. Amen - This is wanting in some other interpretations. It is, however, more likely to be a genuine subscription here than most others of its kind. The apostle might have sealed his most earnest wish by this word, which means not so much, so be it! or may it be so! but rather implies the faithfulness of him who had given the promises, and whose prerogative it was to give effect to the prayers which his own Spirit had inspired.
