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Text -- Ephesians 6:1-12 (NET)

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Context
6:1 Children, obey your parents in the Lord for this is right. 6:2 “Honor your father and mother,” which is the first commandment accompanied by a promise, namely, 6:3 “that it may go well with you and that you will live a long time on the earth.” 6:4 Fathers, do not provoke your children to anger, but raise them up in the discipline and instruction of the Lord. 6:5 Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ, 6:6 not like those who do their work only when someone is watching– as people-pleasers– but as slaves of Christ doing the will of God from the heart. 6:7 Obey with enthusiasm, as though serving the Lord and not people, 6:8 because you know that each person, whether slave or free, if he does something good, this will be rewarded by the Lord. 6:9 Masters, treat your slaves the same way, giving up the use of threats, because you know that both you and they have the same master in heaven, and there is no favoritism with him.
Exhortations for Spiritual Warfare
6:10 Finally, be strengthened in the Lord and in the strength of his power. 6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes of the devil. 6:12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world rulers of this darkness, against the spiritual forces of evil in the heavens.
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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Eph 6:1 - -- Right ( dikaion ). In Col 3:20 it is euareston (well-pleasing).

Right ( dikaion ).

In Col 3:20 it is euareston (well-pleasing).

Robertson: Eph 6:2 - -- Which ( hētis ). "Which very"= "for such is."

Which ( hētis ).

"Which very"= "for such is."

Robertson: Eph 6:2 - -- The first commandment with promise ( entolē prōtē en epaggeliāi ). En here means "accompanied by"(Alford). But why "with a promise"? The se...

The first commandment with promise ( entolē prōtē en epaggeliāi ).

En here means "accompanied by"(Alford). But why "with a promise"? The second has a general promise, but the fifth alone (Exo 20:12) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of en epaggeliāi here to prōtē points to the other view.

Robertson: Eph 6:3 - -- That it may be well with thee ( hina eu soi genētai ). From Exo 20:12, "that it may happen to thee well."

That it may be well with thee ( hina eu soi genētai ).

From Exo 20:12, "that it may happen to thee well."

Robertson: Eph 6:3 - -- And thou mayest live long on the earth ( kai esēi makrochronios epi tēs gēs ). Here esēi (second person singular future middle) takes the p...

And thou mayest live long on the earth ( kai esēi makrochronios epi tēs gēs ).

Here esēi (second person singular future middle) takes the place of genēi in the lxx (second person singular second aorist middle subjunctive). Makrochronios is a late and rare compound adjective, here only in N.T. (from lxx, Ex 20:12).

Robertson: Eph 6:4 - -- Provoke not to anger ( mē parorgizete ). Rare compound, both N.T. examples (here and Rom 10:19) are quotations from the lxx. The active, as here, h...

Provoke not to anger ( mē parorgizete ).

Rare compound, both N.T. examples (here and Rom 10:19) are quotations from the lxx. The active, as here, has a causative sense. Parallel in sense with mē erethizete in Col 3:21. Paul here touches the common sin of fathers.

Robertson: Eph 6:4 - -- In the chastening and admonition of the Lord ( en paideiāi kai nouthesiāi tou kuriou ). En is the sphere in which it all takes place. There are...

In the chastening and admonition of the Lord ( en paideiāi kai nouthesiāi tou kuriou ).

En is the sphere in which it all takes place. There are only three examples in the N.T. of paideia , old Greek for training a pais (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, Vocabulary ). It is possible, as Thayer gives it, that this is the meaning here in Eph 6:4. In 2Ti 3:16 adults are included also in the use. In Heb 12:5, Heb 12:7, Heb 12:11 the narrower sense of "chastening"appears which some argue for here. At any rate nouthesia (from nous , tithēmi ), common from Aristophanes on, does have the idea of correction. In N.T. only here and 1Co 10:11; Tit 3:10.

Robertson: Eph 6:5 - -- With fear and trembling ( meta phobou kai tromou ). This addition to Col 3:22.

With fear and trembling ( meta phobou kai tromou ).

This addition to Col 3:22.

Robertson: Eph 6:6 - -- But as servants of Christ ( all' hōs douloi Christou ). Better "slaves of Christ"as Paul rejoiced to call himself (Phi 1:1).

But as servants of Christ ( all' hōs douloi Christou ).

Better "slaves of Christ"as Paul rejoiced to call himself (Phi 1:1).

Robertson: Eph 6:6 - -- Doing the will of God ( poiountes to thelēma tou theou ). Even while slaves of men.

Doing the will of God ( poiountes to thelēma tou theou ).

Even while slaves of men.

Robertson: Eph 6:7 - -- With good will ( met' eunoias ). Not in Colossians. Old word from eunoos , only here in N.T. as eunoeō is in N.T. only in Mat 5:25.

With good will ( met' eunoias ).

Not in Colossians. Old word from eunoos , only here in N.T. as eunoeō is in N.T. only in Mat 5:25.

Robertson: Eph 6:8 - -- Whatsoever good thing each one doeth ( hekastos ean ti poiēsēi agathon ). Literally, "each one if he do anything good."Condition of third class, ...

Whatsoever good thing each one doeth ( hekastos ean ti poiēsēi agathon ).

Literally, "each one if he do anything good."Condition of third class, undetermined, but with prospect. Note use here of agathon rather than adikon (one doing wrong) in Col 3:25. So it is a reward (komisetai ) for good, not a penalty for wrong, though both are true, "whether he be bond or free"(eite doulos eite eleutheros ).

Robertson: Eph 6:9 - -- And forbear threatening ( anientes tēn apeilēn ). Present active participle of aniēmi , old verb, to loosen up, to relax. "Letting up on threat...

And forbear threatening ( anientes tēn apeilēn ).

Present active participle of aniēmi , old verb, to loosen up, to relax. "Letting up on threatening."Apeilē is old word for threat, in N.T. only here and Act 4:29; Act 9:1.

Robertson: Eph 6:9 - -- Both their Master and yours ( kai autōn kai humōn ho kurios ). He says to "the lords"(hoi kurioi ) of the slaves. Paul is not afraid of capital ...

Both their Master and yours ( kai autōn kai humōn ho kurios ).

He says to "the lords"(hoi kurioi ) of the slaves. Paul is not afraid of capital nor of labour.

Robertson: Eph 6:9 - -- With him ( par' autōi ). "By the side of him (God)."

With him ( par' autōi ).

"By the side of him (God)."

Robertson: Eph 6:10 - -- Finally ( tou loipou ). Genitive case, "in respect of the rest,"like Gal 6:17. D G K L P have the accusative to loipon (as for the rest) like 2Th 3...

Finally ( tou loipou ).

Genitive case, "in respect of the rest,"like Gal 6:17. D G K L P have the accusative to loipon (as for the rest) like 2Th 3:1; Phi 3:1; Phi 4:8.

Robertson: Eph 6:10 - -- Be strong in the Lord ( endunamousthe en kuriōi ). A late word in lxx and N.T. (Act 9:22; Rom 4:20; Phi 4:13), present passive imperative of enduna...

Be strong in the Lord ( endunamousthe en kuriōi ).

A late word in lxx and N.T. (Act 9:22; Rom 4:20; Phi 4:13), present passive imperative of endunamoō , from en and dunamis , to empower. See Phi 1:10 for "in the strength of his might."Not a hendiadys.

Robertson: Eph 6:11 - -- Put on ( endusasthe ). Like Eph 3:12. See also Eph 4:24.

Put on ( endusasthe ).

Like Eph 3:12. See also Eph 4:24.

Robertson: Eph 6:11 - -- The whole armour ( tēn panoplian ). Old word from panoplos (wholly armed, from pan , hoplon ). In N.T. only Luk 11:22; Eph 6:11, Eph 6:13. Comp...

The whole armour ( tēn panoplian ).

Old word from panoplos (wholly armed, from pan , hoplon ). In N.T. only Luk 11:22; Eph 6:11, Eph 6:13. Complete armour in this period included "shield, sword, lance, helmet, greaves, and breastplate"(Thayer). Our "panoply."Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier’ s armour, being chained to one for some three years.

Robertson: Eph 6:11 - -- That ye may be able to stand ( pros to dunasthai humās stēnai ). Purpose clause with pros to and the infinitive (dunasthai ) with the accusati...

That ye may be able to stand ( pros to dunasthai humās stēnai ).

Purpose clause with pros to and the infinitive (dunasthai ) with the accusative of general reference (humās ) and the second aorist active infinitive stēnai (from histēmi ) dependent on dunasthai . Against (pros ). Facing. Another instance of pros meaning "against"(Col 2:23).

Robertson: Eph 6:11 - -- The wiles of the devil ( tas methodias tou diabolou ). See already Eph 4:14 for this word. He is a crafty foe and knows the weak spots in the Christi...

The wiles of the devil ( tas methodias tou diabolou ).

See already Eph 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian’ s armour.

Robertson: Eph 6:12 - -- Our wrestling is not ( ouk estin hēmin hē palē ). "To us the wrestling is not."Palē is an old word from pallō , to throw, to swing (from ...

Our wrestling is not ( ouk estin hēmin hē palē ).

"To us the wrestling is not."Palē is an old word from pallō , to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (katechō ). Note pros again (five times) in sense of "against,"face to face conflict to the finish.

Robertson: Eph 6:12 - -- The world-rulers of this darkness ( tous kosmokratoras tou skotous toutou ). This phrase occurs here alone. In Joh 14:30 Satan is called "the ruler o...

The world-rulers of this darkness ( tous kosmokratoras tou skotous toutou ).

This phrase occurs here alone. In Joh 14:30 Satan is called "the ruler of this world"(ho archōn tou kosmou toutou ). In 2Co 4:4 he is termed "the god of this age"(ho theos tou aiōnos toutou ). The word kosmokratōr is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers"are limited to "this darkness"here on earth.

Robertson: Eph 6:12 - -- The spiritual hosts of wickedness ( ta pneumatika tēs ponērias ). No word for "hosts"in the Greek. Probably simply, "the spiritual things (or ele...

The spiritual hosts of wickedness ( ta pneumatika tēs ponērias ).

No word for "hosts"in the Greek. Probably simply, "the spiritual things (or elements) of wickedness."Ponēria (from ponēros ) is depravity (Mat 22:18; 1Co 5:8).

Robertson: Eph 6:12 - -- In the heavenly places ( en tois epouraniois ). Clearly so here. Our "wrestling"is with foes of evil natural and supernatural. We sorely need "the pa...

In the heavenly places ( en tois epouraniois ).

Clearly so here. Our "wrestling"is with foes of evil natural and supernatural. We sorely need "the panoply of God"(furnished by God).

Vincent: Eph 6:1 - -- In the Lord The children being with their parents in the Lord, are to be influenced by religious duty as well as by natural affection.

In the Lord

The children being with their parents in the Lord, are to be influenced by religious duty as well as by natural affection.

Vincent: Eph 6:1 - -- Right ( δίκαιον ) Belonging essentially to the very nature of the relation.

Right ( δίκαιον )

Belonging essentially to the very nature of the relation.

Vincent: Eph 6:2 - -- Honor thy father, etc. To what is essentially right the divine ordinance is added. Compare Aeschylus: " For the reverence of parents, this is w...

Honor thy father, etc.

To what is essentially right the divine ordinance is added. Compare Aeschylus: " For the reverence of parents, this is written third in the laws of much-venerated justice" (" Suppliants," 687-689). So Euripides: " There are three virtues which thou shouldst cultivate, my child, to honor the gods, and thy parents who gave thee being and the common laws of Hellas" (Fragment). Honor expresses the frame of mind from which obedience proceeds.

Vincent: Eph 6:2 - -- First - with promise ( πρώτη εν ἐπαγγελίᾳ ) First in point of promise, as it also is in order the first with promise.

First - with promise ( πρώτη εν ἐπαγγελίᾳ )

First in point of promise, as it also is in order the first with promise.

Vincent: Eph 6:3 - -- Thou mayest live long ( ἔσῃ μακροχρόνιος ) Lit., mayest be long-lived . The adjective occurs only here.

Thou mayest live long ( ἔσῃ μακροχρόνιος )

Lit., mayest be long-lived . The adjective occurs only here.

Vincent: Eph 6:4 - -- Nurture and admonition ( παιδείᾳ καὶ νουθεσίᾳ ) Πας δείᾳ from παίς a child . In classical usage,...

Nurture and admonition ( παιδείᾳ καὶ νουθεσίᾳ )

Πας δείᾳ from παίς a child . In classical usage, that which is applied to train and educate a Child. So Plato: " Education (παιδεία ) is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right" (" Laws," 659). In scriptural usage another meaning has come into it and its kindred verb παιδεύειν , which recognizes the necessity of correction or chastisement to thorough discipline. So Lev 26:18; Psa 6:1; Isa 53:5; Heb 12:5-8. In Act 7:22 παιδεύω occurs in the original classical sense: " Moses was instructed (ἐπαιδεύθη ) in all the wisdom," etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev., chastening . Νουθεσία admonition occurs only here, 1Co 10:11, and Tit 3:10. The kindred verb νουθετέω to warn or admonish , is found only in Paul's letters, with the single exception of Act 20:31 (see note). Its distinctive feature is training by word of mouth , as is shown by its classical usage in connection with words meaning to exhort or teach . Xenophon uses the phrase νουθετικοὶ λόγοι admonitory words . Yet it may include monition by deed . Thus Plato, speaking of public instruction in music, says that the spectators were kept quiet by the admonition of the wand (ῥάβδου νουθέτησις , " Laws," 700). He also uses the phrase πληγαῖς νουθετεῖν to admonish with blows . It includes rebuke , but not necessarily. Trench happily illustrates the etymological sense (νοῦς the mind , τίθημι to put ): " Whatever is needed to cause the monition to be laid to heart ." Admonition is a mode of discipline, so that the two words nurture and admonition stand related as general and special.

Vincent: Eph 6:4 - -- Of the Lord Such discipline as is prescribed by the Lord and is administered in His name.

Of the Lord

Such discipline as is prescribed by the Lord and is administered in His name.

Vincent: Eph 6:5 - -- Servants ( δοῦλοι ) Bond-servants or slaves . In this appeal Paul was addressing a numerous class. In many of the cities of Asia Minor...

Servants ( δοῦλοι )

Bond-servants or slaves . In this appeal Paul was addressing a numerous class. In many of the cities of Asia Minor slaves outnumbered freemen.

Vincent: Eph 6:5 - -- Masters ( κυρίοις ) See on Col 3:22.

Masters ( κυρίοις )

See on Col 3:22.

Vincent: Eph 6:5 - -- According to the flesh Regarded in their merely human relation.

According to the flesh

Regarded in their merely human relation.

Vincent: Eph 6:5 - -- With fear See on Phi 2:12.

With fear

See on Phi 2:12.

Vincent: Eph 6:5 - -- Singleness See on simplicity , Rom 12:8.

Singleness

See on simplicity , Rom 12:8.

Vincent: Eph 6:5 - -- Unto Christ " Common and secular inducements can have but small influence on the mind of a slave."

Unto Christ

" Common and secular inducements can have but small influence on the mind of a slave."

Vincent: Eph 6:6 - -- Eye service - men-pleasers See on Col 3:22.

Eye service - men-pleasers

See on Col 3:22.

Vincent: Eph 6:7 - -- With good-will Bengel quotes Xenophon: " The slave that is a steward must have good-will if he is to on thy place adequately." Compare Col 3:23.

With good-will

Bengel quotes Xenophon: " The slave that is a steward must have good-will if he is to on thy place adequately." Compare Col 3:23.

Vincent: Eph 6:8 - -- Shall he receive ( κομίσεται ) See on 1Pe 1:8; compare Col 3:25.

Shall he receive ( κομίσεται )

See on 1Pe 1:8; compare Col 3:25.

Vincent: Eph 6:9 - -- Forbearing ( ἀνιέντες ) See on the kindred noun ἄνεσις , A.V., liberty , Act 24:23.

Forbearing ( ἀνιέντες )

See on the kindred noun ἄνεσις , A.V., liberty , Act 24:23.

Vincent: Eph 6:9 - -- Threatening ( τὴν ἀπειλήν ) Note the article, the threatening customary from the master to the slave.

Threatening ( τὴν ἀπειλήν )

Note the article, the threatening customary from the master to the slave.

Vincent: Eph 6:9 - -- Knowing Since ye know.

Knowing

Since ye know.

Vincent: Eph 6:9 - -- Your master also ( ὑμῶν αὐτῶν ὁ κυριός ) The correct reading is καὶ αὐτῶν καὶ ὑμῶν ὁ κ...

Your master also ( ὑμῶν αὐτῶν ὁ κυριός )

The correct reading is καὶ αὐτῶν καὶ ὑμῶν ὁ κυριός both their master and yours . So Rev.

Vincent: Eph 6:9 - -- Respect of persons See on Jam 2:1; see on Col 3:25.

Respect of persons

See on Jam 2:1; see on Col 3:25.

Vincent: Eph 6:10 - -- Finally ( τὸ λοιπόν ) See on 2Co 13:11. Omit my brethren .

Finally ( τὸ λοιπόν )

See on 2Co 13:11. Omit my brethren .

Vincent: Eph 6:10 - -- Be strong ( ἐνδυναμουοῦσθε ) Lit., be strengthened . Compare Rom 4:20, and Phi 4:13. Power of His might. See on Eph 1:19.

Be strong ( ἐνδυναμουοῦσθε )

Lit., be strengthened . Compare Rom 4:20, and Phi 4:13. Power of His might. See on Eph 1:19.

Vincent: Eph 6:11 - -- Whole armor ( πανοπλίαν ) Panoply is a transcript of the Greek word. Only here, Eph 6:13, and Luk 11:22, see note. In classical Gree...

Whole armor ( πανοπλίαν )

Panoply is a transcript of the Greek word. Only here, Eph 6:13, and Luk 11:22, see note. In classical Greek of the full armor of a heavy-armed soldier . The student may compare the description of the forging of Aeneas' armor by Vulcan (Virgil, " Aeneid," viii., 415-459), and of the armor itself as displayed to Aeneas by Venus (" Aeneid," viii., 616-730). Also of the armor of Achilles (Homer, " Iliad," xviii., 468-617).

Vincent: Eph 6:11 - -- Wiles ( μεθοδείας ) See on Eph 4:14. The armor is a defense against strategy as well as assault.

Wiles ( μεθοδείας )

See on Eph 4:14. The armor is a defense against strategy as well as assault.

Vincent: Eph 6:11 - -- The devil ( τοῦ διαβόλου ) See on Mat 4:1; see on Joh 6:70. In Job and Zechariah used as the equivalent of Satan ( hater or ac...

The devil ( τοῦ διαβόλου )

See on Mat 4:1; see on Joh 6:70. In Job and Zechariah used as the equivalent of Satan ( hater or accuser , see on Luk 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar ( adversary , distresser ), but without the same reference to that single person. See Sept., 1Ch 21:1; Est 7:4; Est 8:1; Psa 108:6; Num 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous . See 1Ti 3:11; 2Ti 3:3; Tit 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan , and meaning enemy .

Vincent: Eph 6:12 - -- We wrestle ( ἔστιν ἡμῖν ἡ πάλη ) Rev., more literally and correctly, our wrestling is . Πάλη wrestling , on...

We wrestle ( ἔστιν ἡμῖν ἡ πάλη )

Rev., more literally and correctly, our wrestling is . Πάλη wrestling , only here.

Vincent: Eph 6:12 - -- Flesh and blood The Greek reverses the order.

Flesh and blood

The Greek reverses the order.

Vincent: Eph 6:12 - -- Principalities and powers See on Col 1:16.

Principalities and powers

See on Col 1:16.

Vincent: Eph 6:12 - -- Rulers of the darkness of this world ( κοσμοκράτορας τοῦ σκότους τούτου ) Rev., more correctly, world-ruler...

Rulers of the darkness of this world ( κοσμοκράτορας τοῦ σκότους τούτου )

Rev., more correctly, world-rulers of this darkness . World-Rulers only here. Compare Joh 14:30; Joh 16:11; 1Jo 5:19; 2Co 4:4.

Vincent: Eph 6:12 - -- Spiritual wickedness ( τὰ πνευματικὰ τῆς πονηρίας ) Lit., the spiritual things of wickedness . Rev., spi...

Spiritual wickedness ( τὰ πνευματικὰ τῆς πονηρίας )

Lit., the spiritual things of wickedness . Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief . Hence Satan is called ὁ πονηρός the wicked one . See on Luk 3:19; see on Luk 7:21; see on 1Jo 2:13.

Vincent: Eph 6:12 - -- In high places ( ἐν τοῖς ἐπουρανίοις ) Rev., more literally, in the heavenly places . Used in the general sense o...

In high places ( ἐν τοῖς ἐπουρανίοις )

Rev., more literally, in the heavenly places . Used in the general sense of the sky or air . See on Eph 2:2.

Wesley: Eph 6:1 - -- In all things lawful. The will of the parent is a law to the child.

In all things lawful. The will of the parent is a law to the child.

Wesley: Eph 6:1 - -- For his sake.

For his sake.

Wesley: Eph 6:1 - -- Manifestly just and reasonable.

Manifestly just and reasonable.

Wesley: Eph 6:2 - -- That is, love, reverence, obey, assist, in all things. The mother is particularly mentioned, as being more liable to be slighted than the father.

That is, love, reverence, obey, assist, in all things. The mother is particularly mentioned, as being more liable to be slighted than the father.

Wesley: Eph 6:2 - -- For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Exo 20:12

For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Exo 20:12

Wesley: Eph 6:3 - -- This is usually fulfilled to eminently dutiful children; and he who lives long and well has a long seed - time for the eternal harvest. But this promi...

This is usually fulfilled to eminently dutiful children; and he who lives long and well has a long seed - time for the eternal harvest. But this promise, in the Christian dispensation, is to be understood chiefly in a more exalted and Spiritual sense.

Wesley: Eph 6:4 - -- Mothers are included; but fathers are named, as being more apt to be stern and severe.

Mothers are included; but fathers are named, as being more apt to be stern and severe.

Wesley: Eph 6:4 - -- Do not needlessly fret or exasperate them.

Do not needlessly fret or exasperate them.

Wesley: Eph 6:4 - -- With all tenderness and mildness.

With all tenderness and mildness.

Wesley: Eph 6:4 - -- Both in Christian knowledge and practice.

Both in Christian knowledge and practice.

Wesley: Eph 6:5 - -- According to the present state of things: afterward the servant is free from his master.

According to the present state of things: afterward the servant is free from his master.

Wesley: Eph 6:5 - -- A proverbial expression, implying the utmost care and diligence.

A proverbial expression, implying the utmost care and diligence.

Wesley: Eph 6:5 - -- With a single eye to the providence and will of God.

With a single eye to the providence and will of God.

Wesley: Eph 6:6 - -- service - Serving them better when under their eye than at other times.

service - Serving them better when under their eye than at other times.

Wesley: Eph 6:6 - -- Doing whatever you do, as the will of God, and with your might.

Doing whatever you do, as the will of God, and with your might.

Wesley: Eph 6:7 - -- That is, rather than to men; and by making every action of common life a sacrifice to God; having an eye to him in all things, even as if there were n...

That is, rather than to men; and by making every action of common life a sacrifice to God; having an eye to him in all things, even as if there were no other master.

Wesley: Eph 6:8 - -- That is, a full and adequate recompence for it.

That is, a full and adequate recompence for it.

Wesley: Eph 6:9 - -- That is, act toward them from the same principle.

That is, act toward them from the same principle.

Wesley: Eph 6:9 - -- Behaving with gentleness and humanity, not in a harsh or domineering way.

Behaving with gentleness and humanity, not in a harsh or domineering way.

Wesley: Eph 6:10 - -- This is the only place in this epistle where he uses this compellation. Soldiers frequently use it to each other in the field.

This is the only place in this epistle where he uses this compellation. Soldiers frequently use it to each other in the field.

Wesley: Eph 6:10 - -- Nothing less will suffice for such a fight: to be weak, and remain so, is the way to perish.

Nothing less will suffice for such a fight: to be weak, and remain so, is the way to perish.

Wesley: Eph 6:10 - -- A very uncommon expression, plainly denoting what great assistance we need as if his might would not do, it must be the powerful exertion of his might...

A very uncommon expression, plainly denoting what great assistance we need as if his might would not do, it must be the powerful exertion of his might.

Wesley: Eph 6:11 - -- The Greek word means a complete suit of armour. Believers are said to put on the girdle, breastplate, shoes; to take the shield of faith, and sword of...

The Greek word means a complete suit of armour. Believers are said to put on the girdle, breastplate, shoes; to take the shield of faith, and sword of the Spirit.

Wesley: Eph 6:11 - -- As if the armour would scarce do, it must be the whole armour. This is repeated, Eph 6:13, because of the strength and subtilty of our adversaries, an...

As if the armour would scarce do, it must be the whole armour. This is repeated, Eph 6:13, because of the strength and subtilty of our adversaries, and because of an "evil day" of sore trial being at hand.

Wesley: Eph 6:12 - -- Weak men, or fleshly appetites. But against principalities, against powers - The mighty princes of all the infernal legions. And great is their power,...

Weak men, or fleshly appetites. But against principalities, against powers - The mighty princes of all the infernal legions. And great is their power, and that likewise of those legions whom they command.

Wesley: Eph 6:12 - -- Perhaps these principalities and powers remain mostly in the citadel of their kingdom of darkness. But there are other evil spirits who range abroad, ...

Perhaps these principalities and powers remain mostly in the citadel of their kingdom of darkness. But there are other evil spirits who range abroad, to whom the provinces of the world are committed.

Wesley: Eph 6:12 - -- This is chiefly spiritual darkness.

This is chiefly spiritual darkness.

Wesley: Eph 6:12 - -- Which prevails during the present state of things.

Which prevails during the present state of things.

Wesley: Eph 6:12 - -- Who continually oppose faith, love, holiness, either by force or fraud; and labour to infuse unbelief, pride, idolatry malice, envy, anger, hatred.

Who continually oppose faith, love, holiness, either by force or fraud; and labour to infuse unbelief, pride, idolatry malice, envy, anger, hatred.

Wesley: Eph 6:12 - -- Which were once their abode, and which they still aspire to, as far as they are permitted.

Which were once their abode, and which they still aspire to, as far as they are permitted.

JFB: Eph 6:1 - -- Stronger than the expression as to wives, "submitting," or "being subject" (Eph 5:21). Obedience is more unreasoning and implicit; submission is the w...

Stronger than the expression as to wives, "submitting," or "being subject" (Eph 5:21). Obedience is more unreasoning and implicit; submission is the willing subjection of an inferior in point of order to one who has a right to command.

JFB: Eph 6:1 - -- Both parents and children being Christians "in the Lord," expresses the element in which the obedience is to take place, and the motive to obedience. ...

Both parents and children being Christians "in the Lord," expresses the element in which the obedience is to take place, and the motive to obedience. In Col 3:20, it is, "Children, obey your parents in all things." This clause, "in the Lord," would suggest the due limitation of the obedience required (Act 5:29; compare on the other hand, the abuse, Mar 7:11-13).

JFB: Eph 6:1 - -- Even by natural law we should render obedience to them from whom we have derived life.

Even by natural law we should render obedience to them from whom we have derived life.

JFB: Eph 6:2 - -- Here the authority of revealed law is added to that of natural law.

Here the authority of revealed law is added to that of natural law.

JFB: Eph 6:2 - -- The "promise" is not made the main motive to obedience, but an incidental one. The main motive is, because it is God's will (Deu 5:16, "Honor thy fath...

The "promise" is not made the main motive to obedience, but an incidental one. The main motive is, because it is God's will (Deu 5:16, "Honor thy father and mother, as the Lord thy God hath COMMANDED thee"); and that it is so peculiarly, is shown by His accompanying it "with a promise."

JFB: Eph 6:2 - -- In the decalogue with a special promise. The promise in the second commandment is a general one. Their duty is more expressly prescribed to children t...

In the decalogue with a special promise. The promise in the second commandment is a general one. Their duty is more expressly prescribed to children than to parents; for love descends rather than ascends [BENGEL]. This verse proves the law in the Old Testament is not abolished.

JFB: Eph 6:3 - -- In Exo 20:12, "long upon the land which the Lord thy God giveth thee," which Paul adapts to Gospel times, by taking away the local and limited referen...

In Exo 20:12, "long upon the land which the Lord thy God giveth thee," which Paul adapts to Gospel times, by taking away the local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as the Jews were in the land which God gave them. This promise is always fulfilled, either literally, or by the substitution of a higher blessing, namely, one spiritual and eternal (Job 5:26; Pro 10:27). The substance and essence of the law are eternally in force: its accidents alone (applying to Israel of old) are abolished (Rom 6:15).

JFB: Eph 6:4 - -- Including mothers; the fathers are specified as being the fountains of domestic authority. Fathers are more prone to passion in relation to their chil...

Including mothers; the fathers are specified as being the fountains of domestic authority. Fathers are more prone to passion in relation to their children than mothers, whose fault is rather over-indulgence.

JFB: Eph 6:4 - -- Irritate not, by vexatious commands, unreasonable blame, and uncertain temper [ALFORD]. Col 3:21, "lest they be discouraged."

Irritate not, by vexatious commands, unreasonable blame, and uncertain temper [ALFORD]. Col 3:21, "lest they be discouraged."

JFB: Eph 6:4 - -- Greek, "discipline," namely, training by chastening in act where needed (Job 5:17; Heb 12:7).

Greek, "discipline," namely, training by chastening in act where needed (Job 5:17; Heb 12:7).

JFB: Eph 6:4 - -- Training by words (Deu 6:7; "catechise," Pro 22:6, Margin), whether of encouragement, or remonstrance, or reproof, according as is required [TRENCH]. ...

Training by words (Deu 6:7; "catechise," Pro 22:6, Margin), whether of encouragement, or remonstrance, or reproof, according as is required [TRENCH]. Contrast 1Sa 3:13, Margin.

JFB: Eph 6:4 - -- Such as the Lord approves, and by His Spirit dictates.

Such as the Lord approves, and by His Spirit dictates.

JFB: Eph 6:5 - -- Literally, "slaves."

Literally, "slaves."

JFB: Eph 6:5 - -- In contrast to your true and heavenly Master (Eph 6:4). A consolatory him that the mastership to which they were subject, was but for a time [CHRYSOST...

In contrast to your true and heavenly Master (Eph 6:4). A consolatory him that the mastership to which they were subject, was but for a time [CHRYSOSTOM]; and that their real liberty was still their own (1Co 7:22).

JFB: Eph 6:5 - -- Not slavish terror, but (See on 1Co 2:3; 2Co 7:15) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ord...

Not slavish terror, but (See on 1Co 2:3; 2Co 7:15) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ordinary slave by "threatenings" (Eph 6:9).

JFB: Eph 6:5 - -- Without double-mindedness, or "eye service" (Eph 6:6), which seeks to please outwardly, without the sincere desire to make the master's interest at al...

Without double-mindedness, or "eye service" (Eph 6:6), which seeks to please outwardly, without the sincere desire to make the master's interest at all times the first consideration (1Ch 29:17; Mat 6:22-23; Luk 11:34). "Simplicity."

JFB: Eph 6:6 - -- (Col 3:22). Seeking to please their masters only so long as these have their eyes on them: as Gehazi was a very different man in his master's presence...

(Col 3:22). Seeking to please their masters only so long as these have their eyes on them: as Gehazi was a very different man in his master's presence from what he was in his absence (2Ki. 5:1-18).

JFB: Eph 6:6 - -- Not Christ-pleasers (compare Gal 1:10; 1Th 2:4).

Not Christ-pleasers (compare Gal 1:10; 1Th 2:4).

JFB: Eph 6:6 - -- The unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent.

The unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent.

JFB: Eph 6:6 - -- Literally, soul (Psa 111:1; Rom 13:5).

Literally, soul (Psa 111:1; Rom 13:5).

JFB: Eph 6:7 - -- Expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (Col 3:23). "Good will" is s...

Expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (Col 3:23). "Good will" is stated by XENOPHON [Economics] to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, a good will which not even a master's severity can extinguish.

JFB: Eph 6:8 - -- Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done.

Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done.

JFB: Eph 6:8 - -- In full payment, in heaven's currency.

In full payment, in heaven's currency.

JFB: Eph 6:8 - -- (2Co 5:10; Col 3:25; but all of grace, Luk 17:10).

(2Co 5:10; Col 3:25; but all of grace, Luk 17:10).

JFB: Eph 6:8 - -- (1Co 7:22; 1Co 12:13; Gal 3:28; Col 3:11). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The ...

(1Co 7:22; 1Co 12:13; Gal 3:28; Col 3:11). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (Pro 19:17).

JFB: Eph 6:9 - -- Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relat...

Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [BENGEL]. Christianity makes all men brothers: compare Lev 25:42-43; Deu 15:12; Jer 34:14 as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love.

JFB: Eph 6:9 - -- Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absol...

Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination.

JFB: Eph 6:9 - -- The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and mas...

The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. SENECA [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you.

JFB: Eph 6:9 - -- He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Act 10:34; Rom 2:11; Gal 2:6; Col 3:25; 1Pe 1:...

He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Act 10:34; Rom 2:11; Gal 2:6; Col 3:25; 1Pe 1:17). Derived from Deu 10:17; 2Ch 19:7.

JFB: Eph 6:10 - -- Some of the oldest manuscripts omit these words. Some with Vulgate retain them. The phrase occurs nowhere else in the Epistle (see, however, Eph 6:23)...

Some of the oldest manuscripts omit these words. Some with Vulgate retain them. The phrase occurs nowhere else in the Epistle (see, however, Eph 6:23); if genuine, it is appropriate here in the close of the Epistle, where he is urging his fellow soldiers to the good fight in the Christian armor. Most of the oldest manuscripts for "finally," read, "henceforward," or "from henceforth" (Gal 6:17).

JFB: Eph 6:10 - -- Greek, "be strengthened."

Greek, "be strengthened."

JFB: Eph 6:10 - -- Christ's might: as in Eph 1:19, it is the Father's might.

Christ's might: as in Eph 1:19, it is the Father's might.

JFB: Eph 6:11 - -- The armor of light (Rom 13:12); on the right hand and left (2Co 6:7). The panoply offensive and defensive. An image readily suggested by the Roman arm...

The armor of light (Rom 13:12); on the right hand and left (2Co 6:7). The panoply offensive and defensive. An image readily suggested by the Roman armory, Paul being now in Rome. Repeated emphatically, Eph 6:13. In Rom 13:14 it is, "Put ye on the Lord Jesus Christ"; in putting on Him, and the new man in Him, we put on "the whole armor of God." No opening at the head, the feet, the heart, the belly, the eye, the ear, or the tongue, is to be given to Satan. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to mortify their members upon earth (Rom 6:2-14; Col 3:3, Col 3:5).

JFB: Eph 6:11 - -- Furnished by God; not our own, else it would not stand (Psa 35:1-3). Spiritual, therefore, and mighty through God, not carnal (2Co 10:4).

Furnished by God; not our own, else it would not stand (Psa 35:1-3). Spiritual, therefore, and mighty through God, not carnal (2Co 10:4).

JFB: Eph 6:11 - -- Literally, "schemes sought out" for deceiving (compare 2Co 11:14).

Literally, "schemes sought out" for deceiving (compare 2Co 11:14).

JFB: Eph 6:11 - -- The ruling chief of the foes (Eph 6:12) organized into a kingdom of darkness (Mat 12:26), opposed to the kingdom of light.

The ruling chief of the foes (Eph 6:12) organized into a kingdom of darkness (Mat 12:26), opposed to the kingdom of light.

JFB: Eph 6:12 - -- Greek, "For our wrestling ('the wrestling' in which we are engaged) is not against flesh," &c. Flesh and blood foes are Satan's mere tools, the real f...

Greek, "For our wrestling ('the wrestling' in which we are engaged) is not against flesh," &c. Flesh and blood foes are Satan's mere tools, the real foe lurking behind them is Satan himself, with whom our conflict is. "Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with GOD in irresistible prayer like Jacob (Gen 32:24-29; Hos 12:4). Translate, "The principalities . . . the powers" (Eph 1:21; Col 1:16; see on Eph 3:10). The same grades of powers are specified in the case of the demons here, as in that of angels there (compare Rom 8:38; 1Co 15:24; Col 2:15). The Ephesians had practiced sorcery (Act 19:19), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of the economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light.

JFB: Eph 6:12 - -- Greek, "age" or "course of the world." But the oldest manuscripts omit "of world." Translate, "Against the world rulers of this (present) darkness" (E...

Greek, "age" or "course of the world." But the oldest manuscripts omit "of world." Translate, "Against the world rulers of this (present) darkness" (Eph 2:2; Eph 5:8; Luk 22:53; Col 1:13). On Satan and his demons being "world rulers," compare Joh 12:31; Joh 14:30; Joh 16:11; Luk 4:6; 2Co 4:4; 1Jo 5:19, Greek, "lieth in the wicked one." Though they be "world rulers," they are not the ruler of the universe; and their usurped rule of the world is soon to cease, when He shall "come whose right it is" (Eze 21:27). Two cases prove Satan not to be a mere subjective fancy: (1) Christ's temptation; (2) the entrance of demons into the swine (for these are incapable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (2Co 11:13-14). So when God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus' pity. Paul makes no mention of demoniacal possession, so that in the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord's incarnation, and of the foundation of His Church.

JFB: Eph 6:12 - -- Rather as Greek, "The spiritual hosts of wickedness." As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes...

Rather as Greek, "The spiritual hosts of wickedness." As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes (Mat 12:45).

JFB: Eph 6:12 - -- Greek, "heavenly places": in Eph 2:2, "the air," see on Eph 2:2. The alteration of expression to "in heavenly places," is in order to mark the higher ...

Greek, "heavenly places": in Eph 2:2, "the air," see on Eph 2:2. The alteration of expression to "in heavenly places," is in order to mark the higher range of their powers than ours, they having been, up to the ascension (Rev 12:5, Rev 12:9-10), dwellers "in the heavenly places" (Job 1:7), and being now in the regions of the air which are called the heavens. Moreover, pride and presumption are the sins in heavenly places to which they tempt especially, being those by which they themselves fell from heavenly places (Isa 14:12-15). But believers have naught to fear, being "blessed with all spiritual blessings in the heavenly places" (Eph 1:3).

Clarke: Eph 6:1 - -- Children, obey your parents - This is a duty with which God will never dispense; he commands it, and one might think that gratitude, from a sense of...

Children, obey your parents - This is a duty with which God will never dispense; he commands it, and one might think that gratitude, from a sense of the highest obligations, would most strongly enforce the command

Clarke: Eph 6:1 - -- In the Lord - This clause is wanting in several reputable MSS., and in same versions. In the Lord may mean, on account of the commandment of the Lor...

In the Lord - This clause is wanting in several reputable MSS., and in same versions. In the Lord may mean, on account of the commandment of the Lord; or, as far as the parents commands are according to the will and word of God. For surely no child is called to obey any parent if he give unreasonable or unscriptural commands.

Clarke: Eph 6:2 - -- Honor thy father - See the notes on Exo 20:12, etc., where this subject, together with the promises and threatenings connected with it, is particula...

Honor thy father - See the notes on Exo 20:12, etc., where this subject, together with the promises and threatenings connected with it, is particularly considered, and the reasons of the duty laid down at large.

Clarke: Eph 6:4 - -- Fathers, provoke not your children to wrath - Avoid all severity; this will hurt your own souls, and do them no good; on the contrary, if punished w...

Fathers, provoke not your children to wrath - Avoid all severity; this will hurt your own souls, and do them no good; on the contrary, if punished with severity or cruelty, they will be only hardened and made desperate in their sins. Cruel parents generally have bad children. He who corrects his children according to God and reason will feel every blow on his own heart more sensibly than his child feels it on his body. Parents are called to correct; not to punish, their children. Those who punish them do it from a principle of revenge; those who correct them do it from a principle of affectionate concern

Clarke: Eph 6:4 - -- Bring them up, etc - Εκτρεφετε αυτα εν παιδειᾳ και νουθεσια Κυριου· literally, Nourish them in the disci...

Bring them up, etc - Εκτρεφετε αυτα εν παιδειᾳ και νουθεσια Κυριου· literally, Nourish them in the discipline and instruction of the Lord. The mind is to be nourished with wholesome discipline and instruction, as the body is with proper food. Παιδεια, discipline, may refer to all that knowledge which is proper for children, including elementary principles and rules for behavior, etc. Νουθεσια, instruction, may imply whatever is necessary to form the mind; to touch, regulate, and purify the passions; and necessarily includes the whole of religion. Both these should be administered in the Lord - according to his will and word, and in reference to his eternal glory. All the important lessons and doctrines being derived from his revelation, therefore they are called the discipline and instruction of the Lord.

Clarke: Eph 6:5 - -- Servants, be obedient - Though δουλος frequently signifies a slave or bondman, yet it often implies a servant in general, or any one bound t...

Servants, be obedient - Though δουλος frequently signifies a slave or bondman, yet it often implies a servant in general, or any one bound to another, either for a limited time, or for life. Even a slave, if a Christian, was bound to serve him faithfully by whose money he was bought, howsoever illegal that traffic may be considered. In heathen countries slavery was in some sort excusable; among Christians it is an enormity and a crime for which perdition has scarcely an adequate state of punishment

Clarke: Eph 6:5 - -- According to the flesh - Your masters in secular things; for they have no authority over your religion, nor over your souls

According to the flesh - Your masters in secular things; for they have no authority over your religion, nor over your souls

Clarke: Eph 6:5 - -- With fear and trembling - Because the law gives them a power to punish you for every act of disobedience

With fear and trembling - Because the law gives them a power to punish you for every act of disobedience

Clarke: Eph 6:5 - -- In singleness of your heart - Not merely through fear of punishment, but from a principle of uprightness, serving them as you would serve Christ.

In singleness of your heart - Not merely through fear of punishment, but from a principle of uprightness, serving them as you would serve Christ.

Clarke: Eph 6:6 - -- Not with eye-service - Not merely in their presence, when their eye is upon you, as unfaithful and hypocritical servants do, without consulting cons...

Not with eye-service - Not merely in their presence, when their eye is upon you, as unfaithful and hypocritical servants do, without consulting conscience in any part of their work

Clarke: Eph 6:6 - -- Doing the will of God - Seeing that you are in the state of servitude, it is the will of God that you should act conscientiously in it.

Doing the will of God - Seeing that you are in the state of servitude, it is the will of God that you should act conscientiously in it.

Clarke: Eph 6:7 - -- With good will - Μετ ’ ευνοιας· With cheerfulness; do not take up your service as a cross, or bear it as a burden; but take it a...

With good will - Μετ ευνοιας· With cheerfulness; do not take up your service as a cross, or bear it as a burden; but take it as coming in the order of God’ s providence, and a thing that is pleasing to him.

Clarke: Eph 6:8 - -- Whatsoever good thing any man doeth - Though your masters should fail to give you the due reward of your fidelity and labor, yet, as ye have done yo...

Whatsoever good thing any man doeth - Though your masters should fail to give you the due reward of your fidelity and labor, yet, as ye have done your work as unto the Lord, he will take care to give you the proper recompense

Clarke: Eph 6:8 - -- Whether he be bond - A slave, bought with money

Whether he be bond - A slave, bought with money

Clarke: Eph 6:8 - -- Or free - A person who has hired himself of his own free accord.

Or free - A person who has hired himself of his own free accord.

Clarke: Eph 6:9 - -- Ye masters, do the same things unto them - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards y...

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

Clarke: Eph 6:9 - -- 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 ...

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

The words, forbearing threatening; ανιεντες την απειλην, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above

In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: "If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich.

Clarke: Eph 6:9 - -- 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 suppo...

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.

Clarke: Eph 6:10 - -- Finally - Having laid before you, your great and high calling, and all the doctrines and precepts of the Gospel, it is necessary that I should show ...

Finally - Having laid before you, your great and high calling, and all the doctrines and precepts of the Gospel, it is necessary that I should show you the enemies that will oppose you, and the strength which is requisite to enable you to repel them

Clarke: Eph 6:10 - -- Be strong in the Lord - You must have strength, and strength of a spiritual kind, and such strength too as the Lord himself can furnish; and you mus...

Be strong in the Lord - You must have strength, and strength of a spiritual kind, and such strength too as the Lord himself can furnish; and you must have this strength through an indwelling God, the power of his might working in you.

Clarke: Eph 6:11 - -- Put on the whole armor of God - Ενδυσασθε την πανοπλιαν του Θεου . The apostle considers every Christian as having a wa...

Put on the whole armor of God - Ενδυσασθε την πανοπλιαν του Θεου . The apostle considers every Christian as having a warfare to maintain against numerous, powerful, and subtle foes; and that therefore they would need much strength, much courage, complete armor, and skill to use it. The panoply which is mentioned here refers to the armor of the heavy troops among the Greeks; those who were to sustain the rudest attacks, who were to sap the foundations of walls, storm cities, etc. Their ordinary armor was the shield, the helmet, the sword, and the greaves or brazen boots. To all these the apostle refers below. See on Eph 6:13 (note)

Clarke: Eph 6:11 - -- The wiles of the devil - Τας μεθοδειας του διαβολου· The methods of the devil; the different means, plans, schemes, and ma...

The wiles of the devil - Τας μεθοδειας του διαβολου· The methods of the devil; the different means, plans, schemes, and machinations which he uses to deceive, entrap, enslave, and ruin the souls of men. A man’ s method of sinning is Satan’ s method of ruining his soul. See on Eph 4:14 (note).

Clarke: Eph 6:12 - -- For we wrestle not against flesh and blood - Ουκ εστιν ἡμιν ἡ παλη προς αἱμα και σαρκα· Our wrestling or c...

For we wrestle not against flesh and blood - Ουκ εστιν ἡμιν ἡ παλη προς αἱμα και σαρκα· Our wrestling or contention is not with men like ourselves: flesh and blood is a Hebraism for men, or human beings. See the note on Gal 1:16

The word παλη implies the athletic exercises in the Olympic and other national games; and παλαιστρα was the place in which the contenders exercised. Here it signifies warfare in general

Clarke: Eph 6:12 - -- Against principalities - Αρχας· Chief rulers; beings of the first rank and order in their own kingdom

Against principalities - Αρχας· Chief rulers; beings of the first rank and order in their own kingdom

Clarke: Eph 6:12 - -- Powers - Εξουσιας, Authorities, derived from, and constituted by the above

Powers - Εξουσιας, Authorities, derived from, and constituted by the above

Clarke: Eph 6:12 - -- The rulers of the darkness of this world - Τους κοσμοκρατορας του σκοτους του αιωνος τουτου· The rulers...

The rulers of the darkness of this world - Τους κοσμοκρατορας του σκοτους του αιωνος τουτου· The rulers of the world; the emperors of the darkness of this state of things

Clarke: Eph 6:12 - -- Spiritual wickedness - Τα πνευματικα της πονηριας· The spiritual things of wickedness; or, the spiritualities of wickednes...

Spiritual wickedness - Τα πνευματικα της πονηριας· The spiritual things of wickedness; or, the spiritualities of wickedness; highly refined and sublimed evil; disguised falsehood in the garb of truth; Antinomianism in the guise of religion

Clarke: Eph 6:12 - -- In high places - Εν τοις επουρανιοις· In the most sublime stations. But who are these of whom the apostle speaks? Schoettgen con...

In high places - Εν τοις επουρανιοις· In the most sublime stations. But who are these of whom the apostle speaks? Schoettgen contends that the rabbins and Jewish rulers are intended. This he thinks proved by the words του αιωνος τουτου, of this world, which are often used to designate the Old Testament, and the Jewish system; and the words εν τοις επουρανιοις, in heavenly places, which are not unfrequently used to signify the time of the New Testament, and the Gospel system

By the spiritual wickedness in heavenly places, he thinks false teachers, who endeavored to corrupt Christianity, are meant; such as those mentioned by St. John, 1Jo 2:19 : They went out from us, but they were not of us, etc. And he thinks the meaning may be extended to all corrupters of Christianity in all succeeding ages. He shows also that the Jews called their own city שר של עולם sar shel olam , κοσμοκρατωρ, the ruler of the world; and proves that David’ s words, Psa 2:2, The kings of the earth set themselves, and the rulers take counsel together, are applied by the apostles, Act 4:26, to the Jewish rulers, αρχοντες, who persecuted Peter and John for preaching Christ crucified. But commentators in general are not of this mind, but think that by principalities, etc., we are to understand different orders of evil spirits, who are all employed under the devil, their great head, to prevent the spread of the Gospel in the world, and to destroy the souls of mankind

The spiritual wickedness are supposed to be the angels which kept not their first estate; who fell from the heavenly places but are ever longing after and striving to regain them; and which have their station in the regions of the air. "Perhaps,"says Mr. Wesley, "the principalities and powers remain mostly in the citadel of their kingdom of darkness; but there are other spirits which range abroad, to whom the provinces of the world are committed; the darkness is chiefly spiritual darkness which prevails during the present state of things, and the wicked spirits are those which continually oppose faith, love, and holiness, either by force or fraud; and labor to infuse unbelief, pride, idolatry, malice, envy, anger, and hatred."Some translate the words εν τοις επουρανιοις, about heavenly things; that is: We contend with these fallen spirits for the heavenly things which are promised to us; and we strive against them, that we may not be deprived of those we have.

Calvin: Eph 6:1 - -- 1.Children, obey Why does the apostle use the word obey instead of honor, 167 which has a greater extent of meaning? It is because Obedience is...

1.Children, obey Why does the apostle use the word obey instead of honor, 167 which has a greater extent of meaning? It is because Obedience is the evidence of that honor which children owe to their parents, and is therefore more earnestly enforced. It is likewise more difficult; for the human mind recoils from the idea of subjection, and with difficulty allows itself to be placed under the control of another. Experience shews how rare this virtue is; for do we find one among a thousand that is obedient to his parents? By a figure of speech, a part is here put for the whole, but it is the most important part, and is necessarily accompanied by all the others.

In the Lord Besides the law of nature, which is acknowledged by all nations, the obedience of children is enforced by the authority of God. Hence it follows, that parents are to be obeyed, so far only as is consistent with piety to God, which comes first in order. If the command of God is the rule by which the submission of children is to be regulated, it would be foolish to suppose that the performance of this duty could lead away from God himself.

For this is right This is added in order to restrain the fierceness which, we have already said, appears to be natural to almost all men. He proves it to be right, because God has commanded it; for we are not at liberty to dispute, or call in question, the appointment of him whose will is the unerring rule of goodness and righteousness. That honor should be represented as including obedience is not surprising; for mere ceremony is of no value in the sight of God. The precept, honor thy father and mother, comprehends all the duties by which the sincere affection and respect of children to their parents can be expressed.

Calvin: Eph 6:2 - -- 2.Which is the first commandment with promise The promises annexed to the commandments are intended to excite our hopes, and to impart a greater chee...

2.Which is the first commandment with promise The promises annexed to the commandments are intended to excite our hopes, and to impart a greater cheerfulness to our obedience; and therefore Paul uses this as a kind of seasoning to render the submission, which he enjoins on children, more pleasant and agreeable. He does not merely say, that God has offered a reward to him who obeys his father and mother, but that such an offer is peculiar to this commandment. If each of the commandments had its own promises, there would have been no ground for the commendation bestowed in the present instance. But this is the first commandment, Paul tells us, which God has been pleased, as it were, to seal by a remarkable promise. There is some difficulty here; for the second commandment likewise contains a promise,

“I am the Lord thy God, who shew mercy unto thousands of them that love me, and keep my commandments.”
(Exo 20:5.)

But this is universal, applying indiscriminately to the whole law, and cannot be said to be annexed to that commandment. Paul’s assertion still holds true, that no other commandment but that which enjoins the obedience due by children to their parents is distinguished by a promise.

Calvin: Eph 6:3 - -- 3.That it may be well with thee. The promise is — a long life; from which we are led to understand that the present life is not to be overlooked am...

3.That it may be well with thee. The promise is — a long life; from which we are led to understand that the present life is not to be overlooked among the gifts of God. On this and other kindred subjects I must refer my reader to the Institutes of the Christian Religion; 168 satisfying myself at present with saying, in a few words, that the reward promised to the obedience of children is highly appropriate. Those who shew kindness to their parents from whom they derived life, are assured by God, that in this life it will be well with them.

And that thou mayest live long on the earth Moses expressly mentions the land of Canaan,

“that thy days may be long upon the land which
the Lord thy God giveth thee.” (Exo 20:12.)

Beyond this the Jews could not conceive of any life more happy or desirable. But as the same divine blessing is extended to the whole world, Paul has properly left out the mention of a place, the peculiar distinction of which lasted only till the coming of Christ.

Calvin: Eph 6:4 - -- 4.And, ye fathers Parents, on the other hand, are exhorted not to irritate their children by unreasonable severity. This would excite hatred, and wou...

4.And, ye fathers Parents, on the other hand, are exhorted not to irritate their children by unreasonable severity. This would excite hatred, and would lead them to throw off the yoke altogether. Accordingly, in writing to the Colossians, he adds, “lest they be discouraged.” (Col 3:21.) Kind and liberal treatment has rather a tendency to cherish reverence for their parents, and to increase the cheerfulness and activity of their obedience, while a harsh and unkind manner rouses them to obstinacy, and destroys the natural affections. But Paul goes on to say, “let them be fondly cherished;” for the Greek word, (ἐκτρέφετε,) which is translated bring up, unquestionably conveys the idea of gentleness and forbearance. To guard them, however, against the opposite and frequent evil of excessive indulgence, he again draws the rein which he had slackened, and adds, in the instruction and reproof of the Lord. It is not the will of God that parents, in the exercise of kindness, shall spare and corrupt their children. Let their conduct towards their children be at once mild and considerate, so as to guide them in the fear of the Lord, and correct them also when they go astray. That age is so apt to become wanton, that it requires frequent admonition and restraint.

Calvin: Eph 6:5 - -- 5.Servants, be obedient His exhortation to servants is so much the more earnest, on account of the hardship and bitterness of their condition, which ...

5.Servants, be obedient His exhortation to servants is so much the more earnest, on account of the hardship and bitterness of their condition, which renders it more difficult to be endured. And he does not speak merely of outward obedience, but says more about fear willingly rendered; for it is a very rare occurrence to find one who willingly yields himself to the control of another. The servants (δοῦλοι) whom he immediately addresses were not hired servants, like those of the present day, but slaves, such as were in ancient times, whose slavery was perpetual, unless, through the favor of their masters, they obtained freedom, — whom their masters bought with money, that they might impose upon them the most degrading employments, and might, with the full protection of the law, exercise over them the power of life and death. To such he says, obey your masters, lest they should vainly imagine that carnal freedom had been procured for them by the gospel.

But as some of the worst men were compelled by the dread of punishment, he distinguishes between Christian and ungodly servants, by the feelings which they cherished. With fear and trembling; that is, with the careful respect which springs from an honest purpose. It can hardly be expected, however, that so much deference will be paid to a mere man, unless a higher authority shall enforce the obligation; and therefore he adds, as doing the will of God. (Ver. 6.) Hence it follows, that it is not enough if their obedience satisfy the eyes of men; for God requires truth and sincerity of heart. When they serve their masters faithfully, they obey God. As if he had said, “Do not suppose that by the judgment of men you were thrown into slavery. It is God who has laid upon you this burden, who has placed you in the power of your masters. He who conscientiously endeavors to render what he owes to his master, performs his duty not to man only, but to God.”

Calvin: Eph 6:7 - -- With good will doing service (Ver. 7.) This is contrasted with the suppressed indignation which swells the bosom of slaves. Though they dare not openl...

With good will doing service (Ver. 7.) This is contrasted with the suppressed indignation which swells the bosom of slaves. Though they dare not openly break out or give signs of obstinacy, their dislike of the authority exercised over them is so strong, that it is with the greatest unwillingness and reluctance that they obey their masters.

Whoever reads the accounts of the dispositions and conduct of slaves, which are scattered through the writings of the ancients, will be at no loss to perceive that the number of injunctions here given does not exceed that of the diseases which prevailed among this class, and which it was of importance to cure. But the same instruction applies to male and female servants of our own times. It is God who appoints and regulates all the arrangements of society. As the condition of servants is much more agreeable than that of slaves in ancient times, they ought to consider themselves far less excusable, if they do not endeavor, in every way, to comply with Paul’s injunctions.

Masters according to the flesh (Ver. 5.) This expression is used to soften the harsh aspect of slavery. He reminds them that their spiritual freedom, which was by far the most desirable, remained untouched.

Eye-service (ὀφθαλμοδουλεία) is mentioned; because almost all servants are addicted to flattery, but, as soon as their master’s back is turned, indulge freely in contempt, or perhaps in ridicule. Paul therefore enjoins godly persons to keep at the greatest distance from such deceitful pretences.

Calvin: Eph 6:8 - -- 8.Knowing that whatsoever good thing any man doeth What a powerful consolation! However unworthy, however ungrateful or cruel, their masters may be, ...

8.Knowing that whatsoever good thing any man doeth What a powerful consolation! However unworthy, however ungrateful or cruel, their masters may be, God will accept their services as rendered to himself. When servants take into account the pride and arrogance of their masters, they often become more indolent from the thought that their labor is thrown away. But Paul informs them that their reward is laid up with God for services which appear to be ill bestowed on unfeeling men; and that there is no reason, therefore, why they should be led aside from the path of duty. He adds, whether bond or free No distinction is made between a slave and a free man. The world is wont to set little value on the labors of slaves; but God esteems them as highly as the duties of kings. In his estimate, the outward station is thrown aside, and each is judged according to the uprightness of his heart.

Calvin: Eph 6:9 - -- 9.And ye masters In the treatment of their slaves, the laws granted to masters a vast amount of power. Whatever had thus been sanctioned by the civil...

9.And ye masters In the treatment of their slaves, the laws granted to masters a vast amount of power. Whatever had thus been sanctioned by the civil code was regarded by many as in itself lawful. To such an extent did their cruelty in some instances proceed, that the Roman emperors were forced to restrain their tyranny. But though no royal edicts had ever been issued for the protection of slaves, God allows to masters no power over them beyond what is consistent with the law of love. When philosophers attempt to give to the principles of equity their full effect in restraining the excess of severity to slaves, they inculcate that masters ought to treat them in the same manner as hired servants. But they never look beyond utility; and, in judging even of that, they inquire only what is advantageous to the head of the family, or conducive to good order. The Apostle proceeds on a very different principle. He lays down what is lawful according to the Divine appointment, and how far they, too, are debtors to their servants.

Do the same things to them “Perform the duty which on your part you owe to them.” What he calls in another Epistle, (τὸ δίκαιον καὶ τὴν ἰσότητα) that which is just and equal, 169 is precisely what, in this passage, he calls the same things, (τὰ αὐτὰ.) And what is this but the law of analogy? Masters and servants are not indeed on the same level; but there is a mutual law which binds them. By this law, servants are placed under the authority of their masters; and, by the same law, due regard being had to the difference of their station, masters lie under certain obligations to their servants. This analogy is greatly misunderstood; because men do not try it by the law of love, which is the only true standard. Such is the import of Paul’s phrase, the same things; for we are all ready enough to demand what is due to ourselves; but, when our own duty comes to be performed, every one attempts to plead exemption. It is chiefly, however, among persons of authority and rank that injustice of this sort prevails.

Forbearing threatenings Every expression of disdain, arising from the pride of masters, is included in the single word, threatenings. They are charged not to assume a lordly air or a terrific attitude, as if they were constantly threatening some evil against their servants, when they have occasion to address them. Threatenings, and every kind of barbarity, originate in this, that masters look upon their servants as if they had been born for their sake alone, and treat them as if they were of no more value than cattle. Under this one description, Paul forbids every kind of disdainful and barbarous treatment.

Their Master and yours A very necessary warning. What is there which we will not dare to attempt against our inferiors, if they have no ability to resist, and no means of obtaining redress, — if no avenger, no protector appears, none who will be moved by compassion to listen to their complaints? It happens here, in short, according to the common proverb, that Impunity is the mother of Licentiousness. But Paul here reminds them, that, while masters possess authority over their servants, they have themselves the same Master in heaven, to whom they must render an account.

And there is no respect of persons with him A regard to persons blinds our eyes, so as to leave no room for law or justice; but Paul affirms that it is of no value in the sight of God. By person is meant anything about a man which does not belong to the real question, and which we take into account in forming a judgment. Relationship, beauty, rank, wealth, friendship, and everything of this sort, gain our favor; while the opposite qualities produce contempt and sometimes hatred. As those absurd feelings arising from the sight of a person have the greatest possible influence on human judgments, those who are invested with power are apt to flatter themselves, as if God would countenance such corruptions. “Who is he that God should regard him, or defend his interest against mine?” Paul, on the contrary, informs masters that they are mistaken if they suppose that their servants will be of little or no account before God, because they are so before men. “God is no respecter of persons,” (Act 10:34,) and the cause of the meanest man will not be a whit less regarded by him than that of the loftiest monarch.

Calvin: Eph 6:10 - -- 10.Finally Resuming his general exhortations, he again enjoins them to be strong, — to summon up courage and vigor; for there is always much to e...

10.Finally Resuming his general exhortations, he again enjoins them to be strong, — to summon up courage and vigor; for there is always much to enfeeble us, and we are ill fitted to resist. But when our weakness is considered, an exhortation like this would have no effect, unless the Lord were present, and stretched out his hand to render assistance, or rather, unless he supplied us with all the power. Paul therefore adds, in the Lord. As if he had said, “‘You have no right to reply, that you have not the ability; for all that I require of you is, be strong in the Lord. ” To explain his meaning more fully, he adds, in the power of his might, which tends greatly to increase our confidence, particularly as it shews the remarkable assistance which God usually bestows upon believers. If the Lord aids us by his mighty power, we have no reason to shrink from the combat. But it will be asked, What purpose did it serve to enjoin the Ephesians to be strong in the Lord’s mighty power, which they could not of themselves accomplish? I answer, there are two clauses here which must be considered. He exhorts them to be courageous, but at the same time reminds them to ask from God a supply of their own deficiencies, and promises that, in answer to their prayers, the power of God will be displayed.

Calvin: Eph 6:11 - -- 11.Put on the whole armor God has furnished us with various defensive weapons, provided we do not indolently refuse what is offered. But we are almos...

11.Put on the whole armor God has furnished us with various defensive weapons, provided we do not indolently refuse what is offered. But we are almost all chargeable with carelessness and hesitation in using the offered grace; just as if a soldier, about to meet the enemy, should take his helmet, and neglect his shield. To correct this security, or, we should rather say, this indolence, Paul borrows a comparison from the military art, and bids us put on the whole armor of God. We ought to be prepared on all sides, so as to want nothing. The Lord offers to us arms for repelling every kind of attack. It remains for us to apply them to use, and not leave them hanging on the wall. To quicken our vigilance, he reminds us that we must not only engage in open warfare, but that we have a crafty and insidious foe to encounter, who frequently lies in ambush; for such is the import of the apostle’s phrase, THE WILES 170 (τὰς μεθοδείας) of the devil

Calvin: Eph 6:12 - -- 12.For we wrestle 171 not. To impress them still more deeply with their danger, he points out the nature of the enemy, which he illustrates by a co...

12.For we wrestle 171 not. To impress them still more deeply with their danger, he points out the nature of the enemy, which he illustrates by a comparative statement, Not against flesh and blood. The meaning is, that our difficulties are far greater than if we had to fight with men. There we resist human strength, sword is opposed to sword, man contends with man, force is met by force, and skill by skill; but here the case is widely different. All amounts to this, that our enemies are such as no human power can withstand. By flesh and blood the apostle denotes men, who are so denominated in order to contrast them with spiritual assailants. This is no bodily struggle.

Let us remember this when the injurious treatment of others provokes us to revenge. Our natural disposition would lead us to direct all our exertions against the men themselves; but this foolish desire will be restrained by the consideration that the men who annoy us are nothing more than darts thrown by the hand of Satan. While we are employed in destroying those darts, we lay ourselves open to be wounded on all sides. To wrestle with flesh and blood will not only be useless, but highly pernicious. We must go straight to the enemy, who attacks and wounds us from his concealment, — who slays before he appears.

But to return to Paul. He describes our enemy as formidable, not to overwhelm us with fear, but to quicken our diligence and earnestness; for there is a middle course to be observed. When the enemy is neglected, he does his utmost to oppress us with sloth, and afterwards disarms us by terror; so that, ere the engagement has commenced, we are vanquished. By speaking of the power of the enemy, Paul labors to keep us more on the alert. He had already called him the devil, but now employs a variety of epithets, to make the reader understand that this is not an enemy who may be safely despised.

Against principalities, against powers Still, his object in producing alarm is not to fill us with dismay, but to excite us to caution. He calls themκοσμοκράτορας, that is, princes of the world; but he explains himself more fully by adding — of the darkness of the world. The devil reigns in the world, because the world is nothing else than darkness. Hence it follows, that the corruption of the world gives way to the kingdom of the devil; for he could not reside in a pure and upright creature of God, but all arises from the sinfulness of men. By darkness, it is almost unnecessary to say, are meant unbelief and ignorance of God, with the consequences to which they lead. As the whole world is covered with darkness, the devil is called “the prince of this world.” (Joh 14:30.)

By calling it wickedness, he denotes the malignity and cruelty of the devil, and, at the same time, reminds us that the utmost caution is necessary to prevent him from gaining an advantage. For the same reason, the epithet spiritual is applied; for, when the enemy is invisible, our danger is greater. There is emphasis, too, in the phrase, in heavenly places; for the elevated station from which the attack is made gives us greater trouble and difficulty.

An argument drawn from this passage by the Manicheans, to support their wild notion of two principles, is easily refuted. They supposed the devil to be (ἀντίθεον) an antagonist deity, whom the righteous God would not subdue without great exertion. For Paul does not ascribe to devils a principality, which they seize without the consent, and maintain in spite of the opposition, of the Divine Being, — but a principality which, as Scripture everywhere asserts, God, in righteous judgment, yields to them over the wicked. The inquiry is, not what power they have in opposition to God, but how far they ought to excite our alarm, and keep us on our guard. Nor is any countenance here given to the belief, that the devil has formed, and keeps for himself, the middle region of the air. Paul does not assign to them a fixed territory, which they can call their own, but merely intimates that they are engaged in hostility, and occupy an elevated station.

Defender: Eph 6:2 - -- Paul here implicitly endorses all ten of God's commandments to Israel, applying them to Christians as well as Jews. The fifth commandment (Exo 20:12; ...

Paul here implicitly endorses all ten of God's commandments to Israel, applying them to Christians as well as Jews. The fifth commandment (Exo 20:12; Deu 5:16) is actually the only commandment accompanied by a specific earthly promise. Obedience and honor to those who give birth and life is regarded as a virtue among all nations and religions; how much more should this be true in the case of children whose parents have led them into spiritual birth and life as well."

Defender: Eph 6:4 - -- "Nurture" (Greek paideia) is the same as "chastening" in Heb 12:5, Heb 12:7 and "instruction" in 2Ti 3:16. It has particular reference to child-traini...

"Nurture" (Greek paideia) is the same as "chastening" in Heb 12:5, Heb 12:7 and "instruction" in 2Ti 3:16. It has particular reference to child-training, carried out with both firmness and gentleness as needed in each particular case. "Admonition" (Greek nouthesia) means literally "putting in mind;" thus "admonition of the Lord" implies teaching the Lord's ways through His Word. Note that both - instruction through actions and instruction through verbal teaching - are primarily the responsibility of the father, although others (especially the mother - Pro 1:8) may be called upon by him to participate in the child-training activities. It is significant that the first reference in the Bible to teaching has to do with Abraham's responsibility to bring up his own son in the nurture and admonition of the Lord (Gen 18:19)."

Defender: Eph 6:5 - -- See also the similar passage in Col 3:22-25. The "servants" here are actually "bond-servants" or "slaves." Although the institution of slavery seems r...

See also the similar passage in Col 3:22-25. The "servants" here are actually "bond-servants" or "slaves." Although the institution of slavery seems repugnant to us today, and certainly inconsistent with Christian ideals, it was a basic part of social order in the ancient world, impossible to eliminate without a revolutionary overturning of the entire society. Consequently, neither Paul nor the other apostles nor even Jesus Himself ever argued against it. Rather they urged true Christian behavior on the part of both master and slave, and eventually these principles would change society itself.

Defender: Eph 6:5 - -- This is an idiomatic expression indicating serious recognition of the importance of a given responsibility, used by Paul of his own attitude in preach...

This is an idiomatic expression indicating serious recognition of the importance of a given responsibility, used by Paul of his own attitude in preaching the gospel (1Co 2:3)."

Defender: Eph 6:8 - -- One's lot in this life, whether high or low, is merely a preparation for eternity. "Neither is there respect of persons" with God (Eph 6:9), and our p...

One's lot in this life, whether high or low, is merely a preparation for eternity. "Neither is there respect of persons" with God (Eph 6:9), and our position then is determined by faithfulness now, not eminence. Paul himself could say: "I have learned, in whatsoever state I am, therewith to be content" (Phi 4:11)."

Defender: Eph 6:11 - -- This word "wiles" is equivalent to "strategy." The devil is "the god of this world," the one that "deceiveth the whole world" (2Co 4:4; Rev 12:9). He ...

This word "wiles" is equivalent to "strategy." The devil is "the god of this world," the one that "deceiveth the whole world" (2Co 4:4; Rev 12:9). He can appear as "an angel of light" and yet is "a roaring lion, [walking] about, seeking whom he may devour" (2Co 11:14; 1Pe 5:8). In our own strength, we are no match for him at all. Not even the archangel Michael could rebuke him on his own (Jud 1:9). We can only stand against him if we are "strong in the Lord" (Eph 6:10) and wear "the whole armour of God." We need not be "ignorant of his devices" (2Co 2:11), the very first of which (and still the most effective) is to cause us to doubt God's Word (Gen 3:1, Gen 3:4) and then to disobey it (Gen 3:5). That he has been extremely successful with this device is evident, considering especially the modern widespread distortion of the foundation in the Genesis record of creation and earth history, followed by wholesale rebellion against all God's commandments and finally by the rejection of His great love in the sacrifice of His Son."

Defender: Eph 6:12 - -- The curtain of the invisible is slightly opened here to give us a brief glimpse of the tremendous spiritual forces arrayed against the people of God. ...

The curtain of the invisible is slightly opened here to give us a brief glimpse of the tremendous spiritual forces arrayed against the people of God. God created "an innumerable company of angels" (Heb 12:22), and apparently at least a third of this host of created spirits have followed Satan in his long war against God and His people (Rev 12:4, Rev 12:7). These are organized into a great hierarchy of principalities and powers, the rulers of the darkness of this world. We dare not be without God's whole armour when wrestling against such powers. Nevertheless, "greater is he that is in you, than he that is in the world" and "they that be with us are more than they that be with them" (1Jo 4:4; 2Ki 6:16). If we, using God's armour, "resist the devil," then he and all his minions "will flee from" us (Jam 4:7)."

TSK: Eph 6:1 - -- obey : Gen 28:7, Gen 37:13; Lev 19:3; Deu 21:18; 1Sa 17:20; Est 2:20; Pro 1:8, Pro 6:20; Pro 23:22, Pro 30:11, Pro 30:17; Jer 35:14; Luk 2:51; Col 3:2...

TSK: Eph 6:2 - -- Exo 20:12; Deu 27:16; Pro 20:20; Jer 35:18; Eze 22:7; Mal 1:6; Mat 15:4-6; Mar 7:9-13; Rom 13:7

TSK: Eph 6:3 - -- Deu 4:40, Deu 5:16, Deu 6:3, Deu 6:18, Deu 12:25, Deu 12:28, Deu 22:7; Rth 3:1; Psa 128:1, Psa 128:2; Isa 3:10; Jer 42:6

TSK: Eph 6:4 - -- ye : Gen 31:14, Gen 31:15; 1Sa 20:30-34; Col 3:21 but : Gen 18:19; Exo 12:26, Exo 12:27, Exo 13:14, Exo 13:15; Deu 4:9, Deu 6:7, Deu 6:20-24, Deu 11:1...

TSK: Eph 6:5 - -- be : Gen 16:9; Psa 123:2; Mal 1:6; Mat 6:24, Mat 8:9; Act 10:7, Act 10:8; Col 3:22; 1Ti 6:1-3; Tit 2:9, Tit 2:10; 1Pe 2:18-21 according : Phm 1:16 wit...

TSK: Eph 6:6 - -- eyeservice : Phi 2:12; Col 3:22; 1Th 2:4 doing : Eph 5:17; Mat 7:21, Mat 12:50; Col 1:9, Col 4:12; 1Th 4:3; Heb 10:36, Heb 13:21; 1Pe 2:15, 1Pe 4:2; 1...

TSK: Eph 6:7 - -- good : Gen 31:6, Gen 31:38-40; 2Ki 5:2, 2Ki 5:3, 2Ki 5:13 as : Eph 6:5, Eph 6:6; 1Co 10:31

TSK: Eph 6:8 - -- whatsoever : Pro 11:18, Pro 23:18; Isa 3:11; Mat 5:12, Mat 6:1, Mat 6:4, Mat 10:41, Mat 10:42, Mat 16:27; Luk 6:35; Luk 14:14; Rom 2:6-10; 2Co 5:10; C...

TSK: Eph 6:9 - -- ye : Lev 19:13, Lev 25:39-46; Deu 15:11-16, Deu 24:14, Deu 24:15; Neh 5:5, Neh 5:8, Neh 5:9; Job 24:10-12; Job 31:13-15; Isa 47:6, Isa 58:3-6; Amo 8:4...

TSK: Eph 6:10 - -- Finally : 2Co 13:11; Phi 3:1, Phi 4:8; 1Pe 3:8 be : Eph 1:19, Eph 3:16; Deu 20:3, Deu 20:4, Deu 31:23; Jos 1:6, Jos 1:7, Jos 1:9; 1Sa 23:16; 1Ch 28:10...

TSK: Eph 6:11 - -- Put : Eph 4:24; Rom 13:14; Col 3:10 the whole : Eph 6:13; Rom 13:12; 2Co 6:7, 2Co 10:4; 1Th 5:8 able : Eph 6:13; Luk 14:29-31; 1Co 10:13; Heb 7:25; Ju...

TSK: Eph 6:12 - -- wrestle : Luk 13:24; 1Co 9:25-27; 2Ti 2:5; Heb 12:1, Heb 12:4 flesh and blood : Gr. blood and flesh, Mat 16:17; 1Co 15:50; Gal 1:16 principalities : E...

wrestle : Luk 13:24; 1Co 9:25-27; 2Ti 2:5; Heb 12:1, Heb 12:4

flesh and blood : Gr. blood and flesh, Mat 16:17; 1Co 15:50; Gal 1:16

principalities : Eph 1:21, Eph 3:10; Rom 8:38; Col 2:15; 1Pe 3:22

against the : Eph 2:2; Job 2:2; Luk 22:53; Joh 12:31, Joh 14:30, Joh 16:11; Act 26:18; 2Co 4:4; Col 1:13

spiritual wickedness : or, wicked spirits

high : or, heavenly, Eph 1:3

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eph 6:1 - -- Children - τέκνα tekna This word usually signifies those who are young; but it is used here, evidently, to denote those who were u...

Children - τέκνα 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.

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:

(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.

\caps1 (2) b\caps0 ecause 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.

\caps1 (3) b\caps0 ecause 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.

\caps1 (4) b\caps0 ecause 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.

\caps1 (5) i\caps0 t 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. Everyone 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 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 (see the notes on Eph 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)\caps1     b\caps0 ecause it is so appointed by God as a duty;

(2)\caps1     b\caps0 ecause children owe a debt of gratitude to their parents for what they have done for them;

(3)\caps1     b\caps0 ecause it will be for the good of the children themselves, and for the welfare of society.

Barnes: Eph 6:2 - -- Honour thy father and mother - see Exo 20:12; compare notes on Mat 15:4. Which is the first commandment with promise - With a promise ann...

Honour thy father and mother - see Exo 20:12; compare notes on Mat 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 honor 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 honor their parents shall have a particular blessing as the result of that obedience.

Barnes: Eph 6:3 - -- That it may be well with thee - This is found in the fifth commandment as recorded in Deu 5:16. The whole commandment as there recorded is, "Ho...

That it may be well with thee - This is found in the fifth commandment as recorded in Deu 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 Exo 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, securing to those who were obedient to parents length of days. Long life was regarded as a great blessing; and this blessing was promised. The apostle here gives to the promise a more general form, and says that obedience to parents was connected at all times with long life. We may remark here:

\caps1 (1) t\caps0 hat 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 protect our lives.

\caps1 (2) i\caps0 t is still true that obedience to parents is conducive to length of life, and that those who are most obedient in early life, other things being equal, have the best prospect of living long. This occurs because:

(a) obedient children 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 life; and they who early commit them are certain of on 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.

© Many a life is lost early by disobeying a parent. A child disobeys a father and goes into a dramshop; 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 forever. Of disobedient children there is perhaps not one in a hundred that ever reaches an honored 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 Mat 10:29, he will not be unmindful of an obedient child; if he numbers the hairs of the head Mat 10:30, he will not be regardless of the little boy that honors him by obeying a father and mother.

Barnes: Eph 6:4 - -- And ye fathers - A command addressed particularly to "fathers,"because they are at the head of the family, and its government is especially com...

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 Eph 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:

\caps1 (1) w\caps0 hen the commands of a parent are unreasonable and severe. The spirit of a child then becomes irritated, and he is "discouraged;"Col 3:21.

\caps1 (2) w\caps0 hen a parent is evidently "excited"when he punishes a child. The child then feels:

\tx720 \tx1080 (a)\caps1     t\caps0 hat if his "father"is angry, it is not wrong for him to be angry; and,

(b)\caps1     t\caps0 he 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 seem 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 - ἐν παιδεία en paideia . The word used here 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 used here - νουθεσία nouthesia 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 endeavoring 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 people 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 defense 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 briars, and thorns - but not sooner, or more certainly, than the mind of a child would.

\caps1 (2) p\caps0 eople 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?

\caps1 (3) p\caps0 eople do inculcate their own sentiments in religion. An infidel is not usually "very"anxious to conceal his views from his children. People 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.

\caps1 (4) t\caps0 o 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.

\caps1 (5) i\caps0 f 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 he 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:

1.    By directly inculcating the doctrines and duties of religion - just as he does anything else that he regards as of value.

2.    By placing them in the Sunday school, where he may have a guarantee that they will be taught the truth.

3.    By "conducting"them - not merely "sending"them - to the sanctuary, that they may be taught in the house of God.

4.    By example - all teaching being valueless without that.

5.    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.

Barnes: Eph 6:5 - -- Servants - οἵ δοῦλοι hoi douloi . The word used here denotes one who is bound to render service to another, whether that ser...

Servants - οἵ δοῦλοι hoi douloi . The word used here 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; compare notes on 1Co 7:21; Gal 3:28, note. On the general subject of slavery, and the Scripture doctrine in regard to it; see notes on Isa 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 1Pe 2:18; 1Ti 6:1-3; notes 1Co 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 1Co 7:21, but while the relation remained, they were to be kind, gentle, and obedient, as became Christians. In the parallel place in Colossians Col 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 the notes on Eph 5:24; Eph 6:1, note), 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 honor of religion for the servant to perform his task with a willing mind than to be contumacious and rebellions. He could do more for the honor 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 the notes on 1Co 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."

Barnes: Eph 6:6 - -- Nor with eye-service - That is, not with service rendered only under the eye of the master, or when his eye is fixed on you. The apostle has he...

Nor with eye-service - 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 labor 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 people. The object should be rather to please and honor God.

But as the servants of Christ - see the notes on 1Co 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.

Barnes: Eph 6:7 - -- 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 p...

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 (notes, 1Co 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 fellowman may be doing us injustice. It was this principle that made the martyrs so patient under the wrongs done them by people; 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.

Barnes: Eph 6:8 - -- 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...

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 honor 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 hear 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.

Barnes: Eph 6:9 - -- 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 ...

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 he 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 toward those who were under them, and laid down principles which, if followed, would lead ultimately to universal freedom.

Do the same things unto them - τὰ αὐτὰ ta auta . The "same things,"here seem to refer to what he had said in the previous verses. They were, to evince toward their servants the same spirit which he had required servants to evince toward 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 (Col 4:1), this is, "Masters, give unto your servants that which is just and equal;"see the note on that place.

Forbearing threatening - Margin, "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 - Margin, "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 toward their servants would then be punished as it deserved - since there was no respect of persons with God.

\caps1 (2) i\caps0 t would lead them to act toward 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 notes on Rom 2:11. 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 favor 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:

\caps1 (1) t\caps0 hat 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."

\caps1 (2) t\caps0 he 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 color 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 people endeavor 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-traveler 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.

Barnes: Eph 6:10 - -- 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...

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)\caps1     t\caps0 o be strong or courageous in his cause;

(2)\caps1     t\caps0 o feel that he is our strength, and to rely on him and his promises.

Barnes: Eph 6:11 - -- Put on the whole armor of God - The whole description here is derived from the weapons of an ancient soldier. The various parts of those weapon...

Put on the whole armor 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 Eph 6:14-17. The word rendered "whole armor" πανοπλίαν panoplian , "panoply"), means "complete armor,"offensive and defensive; see Luk 11:22; Rom 13:12 note; 2Co 6:7 note. "The armor of God"is not that which God wears, but that which he has provided for the Christian soldier. The meaning here is:

\caps1 (1) t\caps0 hat we are not to provide in our warfare such weapons as people 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.

\caps1 (2) w\caps0 e are to put on the "whole armor."We are not to go armed partly with what God has appointed, and partly with such weapons as people use; nor are we to put on "a part"of the armor only, but the "whole"of it. A man needs "all"that armor 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 armor, victory will be impossible.

Against the wiles of the devil - The word rendered "wiles"( μεθοδεία methodeia ), 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 Eph 4:14, and in this place. It is appropriately rendered here as "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 armor 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 delude 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 us to pleasures that seem to be harmless, and leads us in indulgence until we have gone so far that we cannot retreat.

Barnes: Eph 6:12 - -- For we wrestle - Greek, "The wrestling to us;"or, "There is not to us a wrestling with flesh and blood."There is undoubtedly here an allusion t...

For we wrestle - Greek, "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 the notes on 1Co 9:25-27. The Greek word used here - πάλη palē - denotes a "wrestling;"and then a struggle, fight, combat. Here it refers to the struggle or combat which the Christian has to mainrain - the Christian warfare.

Not against flesh and blood - Not with people; see the notes on Gal 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 the notes on Eph 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, compare notes on Eph 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 pagan 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 people, 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)\caps1     t\caps0 o our own sinful propensities - which are a part of the kingdom of darkness;

(2)\caps1     w\caps0 ith the evil passions of others - their pride, ambition, and spirit of revenge - which are also a part of that kingdom;

(3)\caps1     w\caps0 ith the evil customs, laws, opinions, employments, pleasures of the world - which are also a part of that dark kingdom;

(4)\caps1     w\caps0 ith error, superstition, false doctrine - which are also a part of that kingdom; and,

(5)\caps1     w\caps0 ith the wickedness of the pagan 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 - Margin, "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 - ἐν τοῖς ἐπουράνιοις - "in celestial or heavenly places."The same phrase occurs in Eph 1:3; Eph 2:6, where it is translated, "in heavenly places."The word ( ἐπουράνιος epouranios ) is used of those that dwell in heaven, Mat 18:35; Phi 2:10; of those who come from heaven, 1Co 15:48; Phi 3:21; of the heavenly bodies, the sun, moon, and stars, 1Co 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 the notes on Eph 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.

Poole: Eph 6:1 - -- Eph 6:1-3 The relative duties of children, Eph 6:4 and parents, Eph 6:5-8 of servants, Eph 6:9 and masters. Eph 6:10-17 Paul exhortet...

Eph 6:1-3 The relative duties of children,

Eph 6:4 and parents,

Eph 6:5-8 of servants,

Eph 6:9 and masters.

Eph 6:10-17 Paul exhorteth the brethren to resist spiritual

enemies by putting on the whole armour of God,

Eph 6:18-20 and by perseverance in prayer, which he requireth for

all saints, and particularly for himself, that he

might preach the gospel with due boldness.

Eph 6:21,22 He commendeth Tychicus,

Eph 6:23,24 and concludeth with good wishes to all sincere Christians.

Obey your parents with inward reverence and promptness, as well as in the outward act.

In the Lord either, because the Lord commands it; or, in all things agreeable to his will: see Eph 5:21 Act 5:29 .

For this is right or just, every way so, by the law of nature, of nations, and of God.

Poole: Eph 6:2 - -- i.e. A special promise annexed to the particular duty commanded. There being promises added to only two commandments, viz. the second and this fifth...

i.e. A special promise annexed to the particular duty commanded. There being promises added to only two commandments, viz. the second and this fifth; that which is annexed to the second commandment is a general one, and which relates to the whole law, but this a special one, and which respects this commandment in particular.

Poole: Eph 6:3 - -- That thou mayest live long and happily. This promise is still fulfilled to believers, either in the thing itself here promised, or in a better way, G...

That thou mayest live long and happily. This promise is still fulfilled to believers, either in the thing itself here promised, or in a better way, God’ s giving them eternal life.

Poole: Eph 6:4 - -- Provoke not your children to wrath viz. by unreasonable severity, moroseness, unrighteous commands, &c. But bring them up in the nurture or correct...

Provoke not your children to wrath viz. by unreasonable severity, moroseness, unrighteous commands, &c.

But bring them up in the nurture or correction, as the word signifies, Heb 12:6-8 .

And admonition this denotes the end of the former; instruction in their duty must be, as well as correction to drive them to it.

Of the Lord the Lord Jesus Christ; and so it is either that admonition which is commanded by him, or whereby they are brought to be acquainted with him.

Poole: Eph 6:5 - -- Servants these servants were generally slaves: Christian liberty doth not take away civil servitude. Be obedient to them that are your masters whet...

Servants these servants were generally slaves: Christian liberty doth not take away civil servitude.

Be obedient to them that are your masters whether good or bad, as 1Pe 2:18 , is expressly said.

According to the flesh as to your outward state, not as to your souls and consciences.

With fear and trembling either with reverence and fear of offending them, and being punished by them, see Rom 13:4 ; or rather, with humility, as appears by Psa 2:11 1Co 2:3 2Co 7:15 Phi 2:12 : compare Rom 11:20 .

In singleness of your heart sincerity, and without guile.

As unto Christ who hath commanded this obedience, and whom ye obey in yielding it to your masters.

Poole: Eph 6:6 - -- Not with eyeservice not merely having respect to your masters’ presence, and looking upon you in your work. As men-pleasers such as make it t...

Not with eyeservice not merely having respect to your masters’ presence, and looking upon you in your work.

As men-pleasers such as make it their only business to please their masters, right or wrong, and ingratiate themselves with them, though by offending God.

But as the servants of Christ as becomes the servants of Christ, or as those that are the servants of Christ, and seek to please him.

Doing the will of God performing obedience to your masters not barely as their will, but God’ s will, who requires it, as Eph 6:5 .

Poole: Eph 6:7 - -- With good will doing service not grudgingly or as of constraint, but freely and cheerfully. As to the Lord, and not to men not only regarding men y...

With good will doing service not grudgingly or as of constraint, but freely and cheerfully.

As to the Lord, and not to men not only regarding men your masters, but Christ your great Master. That which is done for the worst masters, and in the hardest things, is service done to Christ, when out of love to him servants bear their masters’ folly or cruelty.

Poole: Eph 6:8 - -- Whatsoever good thing any man doeth viz. as the servant of Christ and as unto the Lord. The same shall he receive of the Lord the reward of the sam...

Whatsoever good thing any man doeth viz. as the servant of Christ and as unto the Lord.

The same shall he receive of the Lord the reward of the same, by a metonymy.

Whether he be bond or free: Christ regards not those differences of men at the present, nor will in the day of judgment, 1Co 7:22 12:13 Gal 3:28 Col 3:11 .

Poole: Eph 6:9 - -- And, ye masters, do the same things unto them not the same in special, which belong only to servants, but in general, which concern you no less than ...

And, ye masters, do the same things unto them not the same in special, which belong only to servants, but in general, which concern you no less than them, viz. do your duty to them with good will, with an eye to God and Christ, &c.; or rather, do your duty mutually to them, according to your condition and calling, Col 4:1 .

Forbearing threatening or rather, (as in the margin), moderating, or remitting; i.e. do not carry yourselves angrily to them, (which appears in vehement and frequent threatenings), when ye may otherwise maintain your authority over them.

Knowing that your Master also is in heaven and therefore too strong for you, though you may be too hard for your servants.

Neither is there respect of persons with him he is just as well as powerful, and will neither spare you because you are masters, nor punish them because they are servants: see Act 10:34 Gal 2:6 Col 3:25 .

Poole: Eph 6:10 - -- Be strong or, strengthen yourselves; i.e. be courageous, and constant in the practice of your duty, against the devil and all his assaults. In the L...

Be strong or, strengthen yourselves; i.e. be courageous, and constant in the practice of your duty, against the devil and all his assaults.

In the Lord: not in yourselves, but in the Lord Jesus Christ, in whom your strength lies, and from whom by faith you may obtain it: see Phi 4:13 2Ti 2:1 .

And in the power of his might or mighty power, see Eph 1:19 : q.d. Though your own strength be but weakness, yet Christ’ s power is mighty, and he can communicate enough to you.

Poole: Eph 6:11 - -- Put on the whole armour get yourselves furnished with every grace, that none be wanting in you, no part naked and exposed to your enemies. Of God i...

Put on the whole armour get yourselves furnished with every grace, that none be wanting in you, no part naked and exposed to your enemies.

Of God i.e. not carnal, but spiritual, and given by God: see 2Co 10:3,4 1Th 5:8 .

That ye may be able to stand either to fight, or rather to overcome. He that loses the victory is said to fall; he that gains it, to stand: see Psa 89:43 .

Against the wiles of the devil: the devil useth arts and stratagems, as well as force and violence, and therefore, if any part of your spiritual armour be wanting, he will assault you where he finds you weakest.

Poole: Eph 6:12 - -- We wrestle not not only, or not principally. Against flesh and blood men, consisting of flesh and blood, Mat 16:17 Gal 1:16 . But against principa...

We wrestle not not only, or not principally.

Against flesh and blood men, consisting of flesh and blood, Mat 16:17 Gal 1:16 .

But against principalities, against powers devils, Col 2:15 : see Eph 1:21 .

Against the rulers of the darkness of this world either that rule in the dark air, where God permits them to be for the punishment of men; see Eph 2:2 : or rather, that rule in the dark places of the earth, the dark minds of men, and have their rule over them by reason of the darkness that is in them; in which respect the devil is called the god of this world, 2Co 4:4 , and the prince of it, Joh 14:30 . So that the dark world here seems to be opposed to children of light, Eph 5:8 .

Against spiritual wickedness either wicked spirits, or, emphatically, spiritual wickednesses, for wickedncsses of the highest kind; implying the intenseness of wickedness in those angelical substances, which are so much the more wicked, by how much the more excellent in themselves their natures are.

In high places or heavenly, taking heaven for the whole expansum, or spreading out of the air, between the earth and the stars, the air being the place from whence the devils assault us, as Eph 2:2 . Or rather, in for about heavenly places or things, in the same sense as the word rendered heavenly is taken four times before in this Epistle, Eph 1:3,20 2:6 3:10 ; being in none of them taken for the air; and then the sense must be, that we wrestle about heavenly places or things, not with flesh and blood, but with principalities, with powers, &c.

Objection. The Greek preposition will not bear this construction.

Answer. Let Chrysostom and other Greeks answer for that. They understood their language best, and they give this interpretation.

PBC: Eph 6:12 - -- When we pray for those who rule over us we are engaging in spiritual warfare. There is a very vivid example of this in the Book of Daniel. God’s peo...

When we pray for those who rule over us we are engaging in spiritual warfare. There is a very vivid example of this in the Book of Daniel. God’s people were in captivity. The prophesied time of their release was near at hand. Daniel understood this and began to pray. Gabriel, a high-ranking angel appeared and told him that the Lord had heard Daniel’s prayers. There was some difficulty in the spirit world. The " prince of Persia" who was probably a demon, was doing everything he could to prevent the release of God’s people from captivity. This demon prince was working on the mind of the king who held God’s chosen people captive. There was a titanic struggle going on in the spirit world. Of course, right eventually prevailed and the captivity came to an end. The prayers of Daniel and others played a very important part in this great spiritual struggle.

Does this sound a little weird? Does it sound a little far fetched. If it does, get your Bible out and carefully read Da 9:1-27 and Da 10:1-21. I am convinced that if we could see into the spirit world around our nation’s capital, we would be amazed at what we saw. The Apostle Paul was speaking of things like this when he said in 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." I encourage each of you who read this to be more diligent in prayer for those who rule over us. This should be a high priority.

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Haydock: Eph 6:2 - -- With a promise. This commandment being delivered with a special promise of a long life, which promise is to be understood conditionally, especially ...

With a promise. This commandment being delivered with a special promise of a long life, which promise is to be understood conditionally, especially in regard to Christians, i.e. unless it be a greater favour to be taken out of the world young. (Witham)

Haydock: Eph 6:5 - -- Your carnal; temporal masters, whether Christians or heathens. (Witham)

Your carnal; temporal masters, whether Christians or heathens. (Witham)

Haydock: Eph 6:6 - -- Not serving to the eye; to please men only, but to do the will of God. (Witham)

Not serving to the eye; to please men only, but to do the will of God. (Witham)

Haydock: Eph 6:9 - -- Forbearing threatenings; forbearing, and remitting the punishments which you might perhaps threaten them with, and they deserve. (Witham)

Forbearing threatenings; forbearing, and remitting the punishments which you might perhaps threaten them with, and they deserve. (Witham)

Haydock: Eph 6:12 - -- Flesh and blood, which may either signify temptations of the flesh, or raised by mortal men. --- Principalities and powers; i.e. devils, or apostat...

Flesh and blood, which may either signify temptations of the flesh, or raised by mortal men. ---

Principalities and powers; i.e. devils, or apostate angels, who before their fall were in such ranks of spirits, and who are permitted to rule over the wicked in this world of darkness. (Witham) ---

By which we are to understand the fallen angels. For as by nature, and from their creation, they were the governors of this corporeal world, and were deprived of this their power on account of their pride, they received it (though limited by certain restrictions) in order to tempt man. (Estius) ---

Rulers of the world of this darkness. By these are meant the devils who exercise their power and authority in our inferior and dark atmosphere, by raising winds, storms, tempests, &c. By darkness may be understood the wicked, in whom Satan reigns as in a citadel. (Menochius) ---

Our inferior world is called dark and misty in comparison of the world above, which is always bright, serene, and clear. Our atmosphere is called the cloudy and dark heavenly. Cicero, in his Tuscul Quæst. Prudentius likewise, in Hamartigenia, writes thus: Non mentem sua membra premunt, nec terrea virtus

Oppugnat sensus liquidos, bellove lacessit;

Sed cum spiritibus tenebrosis nocte deique

Congredimur quorum dominatibus humidus iste

Et pigris densus nebulis obtemperat aer.

Scilicet hoc medium cœlum inter et infima terræ

Quod patet ac vacuo nubes suspendit hiatu,

Frena potestatum variarum sustinet, ac suo

Principe Belial rectoribus horret iniquis.

His colluctamur prædoribus, at sacra nobis

Oris Apostoli testis sententia prodit. ------ (Estius)

--- Against the spirits of wickedness: or wicked spirits in the air, says St. Jerome. Literally, in celestials. (Witham) ---

High places. That is to say, in the air, the lowest of the celestial regions in which God permits these wicked spirits or fallen angels to wander. (Challoner)

Gill: Eph 6:1 - -- Children, obey your parents in the Lord,.... The persons whose duty this is, "children", are such of every sex, male and female, and of every age, and...

Children, obey your parents in the Lord,.... The persons whose duty this is, "children", are such of every sex, male and female, and of every age, and of every state and condition; and though the true, legitimate, and immediate offspring of men may be chiefly respected, yet not exclusive of spurious children, and adopted ones, and of children-in-law; and the persons to whom obedience from them is due, are not only real and immediate parents, both father and mother, but such who are in the room of parents, as step-fathers, step-mothers, guardians, nurses, &c. and all who are in the ascending line, as grandfathers, grandmothers, &c. to these, children should be subject and obedient in all things lawful, just, and good; in everything that is not sinful and unlawful, by the word of God; and in things indifferent, as much as in them lies, and even in things which are difficult to perform: and this obedience should be hearty and sincere, and not merely verbal, and in show and appearance, nor mercenary; and should be joined with gratitude and thankfulness for past favours: and it should be "in the Lord"; which may be considered either as a limitation of the obedience, that it should be in things that are agreeable to the mind and will of the Lord; or as an argument to it, because it is the command of the Lord, and is wellpleasing in his sight, and makes for his glory, and therefore should be done for his sake:

for this is right; it appears to be right by the light of nature, by which the very Heathens have taught it; and it is equitable from reason that so it should be; and it is just by the law of God, which commands nothing but what is holy, just, and good.

Gill: Eph 6:2 - -- Honour thy father and mother,.... This explains who parents are, and points at some branches of obedience due unto them; for they are not only to be l...

Honour thy father and mother,.... This explains who parents are, and points at some branches of obedience due unto them; for they are not only to be loved, and to be feared, and reverenced, their corrections to be submitted to, offences against them to be acknowledged, their tempers to be bore with, and their infirmities covered; but they are to be honoured in thought, word, and gesture; they are to be highly thought of and esteemed; they are to be spoken to, and of, very honourably, and with great veneration and to be behaved to in a very respectful manner; and they are to be relieved, assisted, and maintained in comfortable way when aged, and in necessitous circumstances; and which may be chiefly designed. So the Jews explain כבוד, "the honour" due to parents, by, &c. מאכיל, "giving them food, drink", and "clothing", unloosing their shoes, and leading them out and in x. Compare with this 1Ti 5:4; See Gill on Mat 15:4;

which is the first commandment with promise: it is the fifth commandment in the decalogue, but the first that has a promise annexed to it: it is reckoned by the Jews y the weightiest of the weightiest commands of the law; and the reward bestowed on it, is length of days, as follows.

Gill: Eph 6:3 - -- That it may be well with thee,.... In this world, and that which is to come; see Deu 5:16. The Jews z say, "there are four things, which if a man d...

That it may be well with thee,.... In this world, and that which is to come; see Deu 5:16. The Jews z say,

"there are four things, which if a man does, he eats the fruit of them in this world, and the capital part remains for him in the world to come; and they are these, אב ואם כיבוד; "honouring father and mother", doing acts of beneficence, making peace between a man and his neighbour, and learning of the law, which answers to them all.''

And thou mayest live long on the earth: length of days is in itself a blessing; and though men's days cannot be lengthened beyond God's purpose and decree; and though obedient children do not always live long; yet disobedience to parents often brings the judgments of God on children, so that they die not a common death, 2Sa 18:14. On those words in Deu 32:47, the Jews a have this paraphrase;

"because it is your life, זה כיבוד אב ואם, "this is honouring father and mother; and through this thing ye shall prolong your days", this is beneficence.''

It may be observed, that the words in this promissory part are not the same as in the decalogue, where they stand thus, "that thy days may be long upon the land which the Lord thy God giveth thee", Exo 20:12, referring to the land of Canaan; for the law in the form of it, in which it was delivered by Moses, only concerned the people of the Jews; wherefore to suit this law, and the promise of it, to others, the apostle alters the language of it.

Gill: Eph 6:4 - -- And ye fathers, provoke not your children to wrath,.... Neither by words; by unjust and, unreasonable commands; by contumelious and reproachful langua...

And ye fathers, provoke not your children to wrath,.... Neither by words; by unjust and, unreasonable commands; by contumelious and reproachful language; by frequent and public chidings, and by indiscreet and passionate expressions: nor by deeds; preferring one to another; by denying them the necessaries of life; by not allowing them proper recreation; by severe and cruel blows, and inhuman usage; by not giving them suitable education; by an improper disposal of them in marriage; and by profusely spending their estates, and leaving nothing to them: not but that parents may, and ought to correct and rebuke their children; nor are they accountable to them for their conduct; yet they should take care not to provoke them to wrath, because this alienates their minds from them, and renders their instructions and corrections useless, and puts them upon sinful practices; wrath lets in Satan, and leads to sin against God; and indeed it is difficult in the best of men to be angry and not sin; see Col 3:21. Fathers are particularly mentioned, they being the heads of families, and are apt to be too severe, as mothers too indulgent.

But bring them up in the nurture and admonition of the Lord; instructing them in the knowledge of divine things, setting them good examples, taking care to prevent their falling into bad company, praying with them, and for them, bringing them into the house of God, under the means of grace, to attend public worship; all which, under a divine blessing, may be very useful to them; the example of Abraham is worthy of imitation, Gen 18:19, and the advice of the wise man deserves attention, Pro 22:6.

Gill: Eph 6:5 - -- Servants, be obedient to them that are your masters,.... The apostle enlarges on the duty of servants, as well as frequently inculcates it in his epi...

Servants, be obedient to them that are your masters,.... The apostle enlarges on the duty of servants, as well as frequently inculcates it in his epistles; because, generally speaking, they were more rude and ignorant, and less pains were taken with them to instruct them; they were apt to be impatient and weary of the yoke; and scandal was like to arise from servants in the first ages of Christianity through some libertines, and the licentiousness of the false teachers, who insinuated, that servitude was inconsistent with Christian freedom: the persons exhorted are "servants", bond servants, and hired servants; who are to be subject to, and obey their "masters", of each sex, whether male or female, of every condition, whether poor or rich, believers or unbelievers, good or bad humoured, gentle or froward: such as are their masters

according to the flesh; or "carnal masters", as the Vulgate Latin version renders it; even though they are unregenerate men, and are in a state of nature, and only mind the things of the flesh, yet they are to be obeyed in their lawful commands; or "in things pertaining to the flesh", as the Arabic version renders it; in things temporal, which concern the body, and this temporal life; not in things spiritual and religious, or that belong to conscience, and which are contrary to them: or "according to your flesh", as the Ethiopic version renders it; signifying that they are only masters over their bodies, not their consciences; and that their power only extends to corporeal things, and can last no longer than while they are in the flesh; see Job 3:19; and obedience is to be yielded to them

with fear and trembling; with great humility and respect, with reverence of them, and giving honour to them, with carefulness not to offend them, with submission to their reproofs and corrections, and with fear of punishment; but more especially with the fear of God, being by that influenced and constrained to obedience;

in singleness of heart; with readiness and cheerfulness, without hypocrisy and dissimulation, and with all integrity and faithfulness:

as unto Christ; it being agreeable to his will, and what makes for his glory, and serves to adorn the doctrine of God our Saviour in all things.

Gill: Eph 6:6 - -- 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...

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.

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:

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.

Gill: Eph 6:7 - -- With good will doing service,.... To their masters; not grudgingly, with an ill will; no otherwise, nor longer than when they are forced to it; but of...

With good will doing service,.... To their masters; not grudgingly, with an ill will; no otherwise, nor longer than when they are forced to it; but of a ready mind, and with a cheerful spirit, taking delight in their work, and reckoning it a pleasure to serve their masters; as an Israelite that is not sold, who does his work ברצונו, "with his good will", and according to his own mind b; doing what they do

as to the Lord, and not to men; not merely because it is the will of men, and they are commanded by them, and in order to please them, but because it is the will of the Lord, and is wellpleasing in his sight.

Gill: Eph 6:8 - -- Knowing that whatsoever good thing any man doth,.... According to the will of God, from right principles in his heart, and with a view to God's glory:...

Knowing that whatsoever good thing any man doth,.... According to the will of God, from right principles in his heart, and with a view to God's glory:

the same shall he receive of the Lord; that is, he shall receive the fruit and advantage of it, in a way of grace,

whether he be bond or free; a bondman or a free man, a master or a servant.

Gill: Eph 6:9 - -- And ye masters do the same things unto them,.... This does not refer to service and obedience, but to singleness of heart, benevolence, humanity, and ...

And ye masters do the same things unto them,.... This does not refer to service and obedience, but to singleness of heart, benevolence, humanity, and a regard to Christ, and the will of God, and to the doing of good things, and to the performance of their duty, as they would have their servants do theirs; whose duty, if religious masters, is, with respect to their souls, to instruct them in, and use them to religious exercises, to pray with them, and for them, to set them good examples, to prevent them falling into, bad company, and to allow them proper time for religious duties; and with respect to their bodies, and outward concerns, to provide sufficient food and proper raiment for them, or to give them their due wages, to take care of them when sick or lame, and show compassion and humanity to them, to encourage those that are prudent, faithful, and laborious, and to correct the disobedient, and expel the incorrigible:

forbearing threatening; not that they may not in any sense threaten, but not always, nor too often, nor too much, and with great things on light occasions; nor should they be too forward to execute their threatenings, especially when their servants repent and amend; they should then forbear them and forgive; and so the Syriac version renders it, "forgive their offences": this is opposed to all hard rigour, and ill usage, either by words or blows. And this is a rule given by the Jews c, that a master should not multiply clamour and anger, but should speak him (his servant) quietly, and in a still manner, and he will hear his objections, or arguments and reasons:

knowing that your master also is in heaven; meaning Christ, who employs, provides for, and uses well all his servants, and to whom masters must be accountable for their usage of servants; for he is the common master of masters and servants; and so the Alexandrian copy, and Vulgate Latin version, read, "their and your master": and the place of his habitation is mentioned, to distinguish him from earthly masters; and the more to move and excite masters to their duty, since he being in heaven overlooks and takes notice of all their actions, as the omniscient God; and being omnipotent, has it in his power to plead and avenge the cause of the injured:

neither is there respect of persons with him; as whether they are of this, or the other nation, Jew or Gentile; whether in this, or that state and condition, or in such and such circumstances of life; whether masters or servants, bond or free, or whether Canaanitish or Hebrew servants; between which the Jews d made a difference, and allowed of rigour to be used to the one, but required mercy and kindness to be showed to the other; and so were respecters of persons.

Gill: Eph 6:10 - -- Finally, my brethren,.... This is the conclusion of the apostle's exhortations, in which he addresses the saints as his brethren; which appellation he...

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:

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 armour of God,.... Not that which God himself is sometimes clothed with, and uses against his enemies; but what he has provided for h...

Put on the whole armour of God,.... Not that which God himself is sometimes clothed with, and uses against his enemies; but what he has provided for his people, and furnishes them with; the particulars of which are after mentioned: and it is called "the armour of God", because it is prepared by him for his people, and is bestowed on them by him; and because it is in its own nature divine and spiritual, and not carnal; and because it is provided for fighting the Lord's battles, and is used in them; and because the efficacy of it is from him, and the execution it does is owing to him: and it is whole, complete, and perfect; and all of it is useful, and no part to be neglected, but all to be taken and "put on"; which is not to make and provide this armour, but to take it, as in Eph 6:13; as being ready made and provided, and to expect and prepare for battle, and make use of it; and this supposes saints to be in a warfare state, and that they are in the character of soldiers, and have enemies to fight with, and therefore should be accoutred with proper and suitable armour, to meet them:

that ye may be able to stand against the wiles of the devil; who is the grand enemy of Christ and his people, and a very powerful and cunning one he is; so that the whole armour of God should be put on, which is proof against all his might and craft, in order to stand against him, oppose him, and fight, and get the victory over him, which in the issue is always obtained by believers; for they not only stand their ground in the strength of Christ, and by the use of their armour confound his schemes, and baffle all his arts and stratagems, but are more than conquerors through him that has loved them.

Gill: Eph 6:12 - -- For we wrestle not against flesh and blood,.... The Syriac, Arabic, and Ethiopic versions, and some copies, read "you", instead of "we". This is a rea...

For we wrestle not against flesh and blood,.... The Syriac, Arabic, and Ethiopic versions, and some copies, read "you", instead of "we". This is a reason why saints should be strong in the Lord, and why they should put on the whole armour of God, and prepare for battle, since their enemies are such as here described: not "flesh and blood"; frail mortal men, such as were wrestled against in the Olympic games, to which the apostle alludes. For this wrestling, as Philo the Jew says e, concerning Jacob's wrestling, is not of the body, but of the soul; see Mat 16:17; and the meaning is, not with men only, for otherwise the saints have a conflict with men; with profane men, and wrestle against them, by bearing a testimony against their enormities, and by patiently enduring their reproaches, and conquer them by a constant adherence to Christ, and an exercise of faith upon him, which gets the victory over the world; and with heretical men, and maintain a conflict with them, by watching and observing the first appearance of their errors and heresies, and declaring against them, and by using Scripture arguments to confute them, and by rejecting the stubborn and incorrigible from church communion: yet they wrestle not against these only,

but against principalities, against powers; by whom are meant not civil magistrates, or the Roman governors, though these are sometimes so called, Tit 3:1, and may be said to be the rulers of the darkness of this world, or of the dark Heathen world, and were in high places, and were of wicked and malicious spirits, against the people of Christ; yet these cannot be opposed to flesh and blood, or to men, since they were such themselves; and though they were in high, yet not in heavenly places; and the connection with the preceding verse shows the contrary, the enemy being the devil, and the armour spiritual; wherefore the devils are here designed, who are described from their power, rule, and government; see Gill on Eph 1:21, both in this clause, and in the next:

and against the rulers of the darkness of this world; that is, over wicked men in it, who are in a state of darkness itself; and so Satan is called the prince, and god of the world, Joh 12:31. The Jews use this very word, the apostle does here, of the angel of death; who is called darkness f; and the devil is called by them, שר של חושך, "the prince of darkness" g; and mention is made by them of חשוכי עלמא, "the darkness of the world" h; from whom the apostle seems to have taken these phrases, as being in common use among the Jews; who also use it of civil governors i, and render it, as here, "the rulers of the world", and say it signifies monarchs, such as rule from one end of the world to the other k: some copies, and the Ethiopic version, leave out the phrase, of this world. It follows,

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".

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Commentary -- Verse Notes / Footnotes

NET Notes: Eph 6:1 B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en ku...

NET Notes: Eph 6:2 A quotation from Exod 20:12 and Deut 5:16.

NET Notes: Eph 6:3 A quotation from Deut 5:16.

NET Notes: Eph 6:4 Or “do not make your children angry.” BDAG 780 s.v. παροργίζω states “make angry.”...

NET Notes: Eph 6:5 Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυ ...

NET Notes: Eph 6:6 Grk “from the soul.”

NET Notes: Eph 6:7 Grk “serving as to the Lord.”

NET Notes: Eph 6:8 The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will r...

NET Notes: Eph 6:9 Grk “because of both they and you, the Lord is, in heaven…”

NET Notes: Eph 6:11 Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

NET Notes: Eph 6:12 The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the loca...

Geneva Bible: Eph 6:1 Children, ( 1 ) obey your parents ( 2 ) in the ( a ) Lord: ( 3 ) for this is right. ( 1 ) He comes to another part of a family, and shows that the du...

Geneva Bible: Eph 6:2 ( 4 ) Honour thy father and mother; ( 5 ) (which is the first commandment with ( b ) promise;) ( 4 ) A proof of the first argument. ( 5 ) The third a...

Geneva Bible: Eph 6:4 ( 6 ) And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and ( c ) admonition of the Lord. ( 6 ) It is the duty of...

Geneva Bible: Eph 6:5 ( 7 ) Servants, be obedient to them that are [your] masters ( 8 ) according to the flesh, with ( d ) fear and trembling, in singleness of your heart, ...

Geneva Bible: Eph 6:6 Not with eyeservice, as menpleasers; but as the servants of Christ, ( 9 ) doing the will of God from the heart; ( 9 ) To cut off occasion of all pret...

Geneva Bible: Eph 6:7 With good will doing service, as to the ( e ) Lord, and not to men: ( e ) Being moved with a reverence for God, as though you served God himself.

Geneva Bible: Eph 6:8 ( 10 ) Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free. ( 10 ) Although they se...

Geneva Bible: Eph 6:9 ( 11 ) And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there ( f ) respe...

Geneva Bible: Eph 6:10 ( 12 ) Finally, my brethren, be strong in the Lord, and in the power of his might. ( 12 ) He concludes the other part of this epistle with a grave ex...

Geneva Bible: Eph 6:12 ( 13 ) For we wrestle not against flesh and ( g ) blood, but against ( h ) principalities, against powers, against the rulers of the darkness of this ...

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Commentary -- Verse Range Notes

TSK Synopsis: Eph 6:1-24 - --1 The duty of children towards their parents;5 of servants towards their masters.10 Our life is a warfare, not only against flesh and blood, but also ...

Combined Bible: Eph 6:1 - --The first command--"obey". Obedience is a clear demonstration of submission to authority. It is especially true when you as a child disagree with th...

Combined Bible: Eph 6:2 - --The second command--"Honor". "Honor" means to place in a position of high esteem, to cause respect to be shown. God rewards t\is action on the part ...

Combined Bible: Eph 6:4 - --pay special note that there are no instructions here for mothers. This is because the father is the head of the family and is in the position of auth...

Combined Bible: Eph 6:5 - --"Slaves" were so for any number of reasons. They might have been drawn into slavery by debt, or by an act of war, or by purchase. This is not an end...

Combined Bible: Eph 6:7 - --source of our reward      (6:7,8) We are to "serve without reservation" as unto the Lord Himself, "knowing that the Lord will r...

Combined Bible: Eph 6:9 - --If the slave is to grant respect and concern to the master, the master is commanded "not to threaten them". This is because the "Master...in heaven",...

Combined Bible: Eph 6:10 - --Our strength is ultimately "in the Lord". This verse recognizes that our human strengths have no substance in God's realm nor in the sphere of Christ...

Combined Bible: Eph 6:11 - --There is a "full armor" provided the believer by God that will protect us "against the wiles of the devil". Satan is the master deceiver and the fath...

MHCC: Eph 6:1-4 - --The great duty of children is, to obey their parents. That obedience includes inward reverence, as well as outward acts, and in every age prosperity h...

MHCC: Eph 6:5-9 - --The duty of servants is summed up in one word, obedience. The servants of old were generally slaves. The apostles were to teach servants and masters t...

MHCC: Eph 6:10-18 - --Spiritual strength and courage are needed for our spiritual warfare and suffering. Those who would prove themselves to have true grace, must aim at al...

Matthew Henry: Eph 6:1-9 - -- Here we have further directions concerning relative duties, in which the apostle is very particular. I. The duty of children to their parents. Come...

Matthew Henry: Eph 6:10-18 - -- Here is a general exhortation to constancy in our Christian course, and to encourage in our Christian warfare. Is not our life a warfare? It is so; ...

Barclay: Eph 6:1-4 - --If the Christian faith did much for women, it did even more for children. In Roman civilization contemporary with Paul there existed certain feature...

Barclay: Eph 6:1-4 - --Paul lays on children that they should obey the commandment and honour their parents. He says this is the first commandment. He probably means that ...

Barclay: Eph 6:5-9 - --When Paul wrote to slaves in the Christian Church he must have been writing to a very large number. It has been computed that in the Roman Empire ther...

Barclay: Eph 6:5-9 - --Paul's advice to slaves provides us with the gospel of the Christian workman. (i) He does not tell them to rebel; he tells them to be Christian where...

Barclay: Eph 6:10-20 - --As Paul takes leave of his people he thinks of the greatness of the struggle which lies before them. Undoubtedly life was much more terrifying for th...

Constable: Eph 4:1--6:21 - --III. THE CHRISTIAN'S CONDUCT 4:1--6:20 Practical application (chs. 4-6) now follows doctrinal instruction (chs. ...

Constable: Eph 4:1--6:10 - --A. Spiritual walk 4:1-6:9 Paul had explained the unity of Jewish and Gentile believers in the church and...

Constable: Eph 5:15--6:10 - --5. Walking in wisdom 5:15-6:9 Paul introduced a new thought with the repetition of "Therefore" a...

Constable: Eph 6:1-3 - --The duty of children 6:1-3 The next basic human relationship that needs affecting by the filling of the Spirit (5:15-21) is that of children and paren...

Constable: Eph 6:4 - --The duty of fathers 6:4 Paul addressed fathers because they are God's ordained family he...

Constable: Eph 6:5-8 - --The duty of slaves 6:5-8 The third group that Paul addressed was slaves and masters (cf. 1 Cor. 7:17-24). Most slaves served in the home in Paul's day...

Constable: Eph 6:9 - --The duty of masters 6:9 Masters should seek to please the Lord in their dealings with th...

Constable: Eph 6:10-20 - --B. Spiritual warfare 6:10-20 That this section is distinct from the five that precede it is evident from two facts. Paul introduced it differently, an...

College: Eph 6:1-24 - --EPHESIANS 6 2. Children and Parents (6:1-4) 1 Children obey your parents in the Lord, for this is right. 2"Honor your father and mother" - which is ...

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Commentary -- Other

Critics Ask: Eph 6:5 EPHESIANS 6:5 —Doesn’t this command perpetuate the institution of slavery? (See comments on Phile. 16 .)

Evidence: Eph 6:1 Teaching children God’s Law . Paul uses the Commandment to bring the knowledge of sin. The biblical way to bring a child to the Savior is to teach h...

Evidence: Eph 6:4 " I am much afraid that schools will prove to be the great gates of hell unless they diligently labor in explaining the Holy Scriptures, engraving the...

Evidence: Eph 6:10 " Do not pray for easy lives. Pray to be stronger men. Do not pray for tasks commensurate with your strength. Pray for strength commensurate with your...

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Introduction / Outline

Robertson: Ephesians (Book Introduction) The Epistle to the Ephesians From Rome a.d. 63 By Way of Introduction There are some problems of a special nature that confront us about the so-...

JFB: Ephesians (Book Introduction) THE headings (Eph 1:1, and Eph 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of IRENÆUS, [Against...

JFB: Ephesians (Outline) INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRA...

TSK: Ephesians 6 (Chapter Introduction) Overview Eph 6:1, The duty of children towards their parents; Eph 6:5, of servants towards their masters; Eph 6:10, Our life is a warfare, not onl...

Poole: Ephesians 6 (Chapter Introduction) CHAPTER 6

MHCC: Ephesians (Book Introduction) This epistle was written when St. Paul was a prisoner at Rome. The design appears to be to strengthen the Ephesians in the faith of Christ, and to giv...

MHCC: Ephesians 6 (Chapter Introduction) (Eph 6:1-4) The duties of children and parents. (Eph 6:5-9) Of servants and masters. (Eph 6:10-18) All Christians are to put on spiritual armour aga...

Matthew Henry: Ephesians (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Ephesians Some think that this epistle to the Ephesians was a circular l...

Matthew Henry: Ephesians 6 (Chapter Introduction) In this chapter, I. The apostle proceeds in the exhortation to relative duties which he began in the former, particularly he insists on the duties...

Barclay: Ephesians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Ephesians 6 (Chapter Introduction) Children And Parents (Eph_6:1-4) Children And Parents Eph_6:1-4 (Continued) Masters And Slaves (Eph_6:5-9) Masters And Slaves Eph_6:5-9 (Continue...

Constable: Ephesians (Book Introduction) Introduction Historical background Almost all Christians believed in the Pauline autho...

Constable: Ephesians (Outline) Outline I. Salutation 1:1-2 II. The Christian's calling 1:3-3:21 A. Indi...

Constable: Ephesians Ephesians Bibliography Abbot, T. K. A Critical and Exegetical Commentary on the Epistles to the Ephesians and t...

Haydock: Ephesians (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE EPHESIANS. INTRODUCTION. Ephesus was a famous city, the metropolis of Asia Minor, upon the Ægean...

Gill: Ephesians (Book Introduction) INTRODUCTION TO EPHESIANS The city of Ephesus is, by Pliny a, called the other light of Asia; Miletus was one, and Ephesus the other: it was the me...

Gill: Ephesians 6 (Chapter Introduction) INTRODUCTION TO EPHESIANS 6 In this chapter the apostle goes on with his exhortations to relative and domestic duties, and considers those of child...

College: Ephesians (Book Introduction) INTRODUCTION We are saved by grace through faith! We do not earn our salvation - it is the gift of God. This is the shocking good news of Ephesians. ...

College: Ephesians (Outline) OUTLINE I. DOCTRINE: God's Plan for Salvation - Eph 1:1-3:21 A. God's Blessings - 1:1-23 1. Salutation - 1:1-2 2. Present Blessings in Ch...

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