Text -- Ephesians 6:12 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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 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 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 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 panoply of God"(furnished by God).

Vincent: Eph 6:12

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.

Vincent: Eph 6:12

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-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., 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 of the sky or air . See on Eph 2:2.

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, 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, to whom the provinces of the world are committed.

Wesley: Eph 6:12

This is chiefly spiritual darkness.

Wesley: Eph 6:12

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.

Wesley: Eph 6:12

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

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 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" (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 (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 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 6:12

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

Clarke: Eph 6:12

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 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 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 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 6:12

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 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 6:12

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. 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 6:12

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 : 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

Commentary -- Word/Phrase Notes (per Verse)

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 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 6:12

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 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 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 6:12

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 6:12

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 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".

Commentary -- Verse Notes / Footnotes

NET Notes: Eph 6:12

¹ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

² tn Grk “blood and flesh.”

³ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.

⁴ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

⁵ sn 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 locality from which they originate.

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 world, against spiritual wickedness in high [places].

^{( 13 )} Secondly, he declares that our chiefest and mightiest enemies are invisible, so that we may not think that our chiefest conflict is with men.

^{( g )} Against men, who are of a frail and brittle nature, against whom are set spiritual wiles, a thousand times more mighty than the flesh.

^{( h )} He gives these names to the evil angels, by reason of the effects which they work: not that they are able to do the same in and of themselves, but because God gives them permission.

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 spiritual enemies.

13 The complete armour of a Christian;

18 and how it ought to be used.

21 Tychicus is commended.

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 all grace; and put on the whole armour of God, which he prepares and bestows. The Christian armour is made to be worn; and there is no putting off our armour till we have done our warfare, and finished our course. The combat is not against human enemies, nor against our own corrupt nature only; we have to do with an enemy who has a thousand ways of beguiling unstable souls. The devils assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts. We must resolve by God's grace, not to yield to Satan. Resist him, and he will flee. If we give way, he will get ground. If we distrust either our cause, or our Leader, or our armour, we give him advantage. The different parts of the armour of heavy-armed soldiers, who had to sustain the fiercest assaults of the enemy, are here described. There is none for the back; nothing to defend those who turn back in the Christian warfare. Truth, or sincerity, is the girdle. This girds on all the other pieces of our armour, and is first mentioned. There can be no religion without sincerity. The righteousness of Christ, imputed to us, is a breastplate against the arrows of Divine wrath. The righteousness of Christ implanted in us, fortifies the heart against the attacks of Satan. Resolution must be as greaves, or armour to our legs; and to stand their ground or to march forward in rugged paths, the feet must be shod with the preparation of the gospel of peace. Motives to obedience, amidst trials, must be drawn from a clear knowledge of the gospel. Faith is all in all in an hour of temptation. Faith, as relying on unseen objects, receiving Christ and the benefits of redemption, and so deriving grace from him, is like a shield, a defence every way. The devil is the wicked one. Violent temptations, by which the soul is set on fire of hell, are darts Satan shoots at us. Also, hard thoughts of God, and as to ourselves. Faith applying the word of God and the grace of Christ, quenches the darts of temptation. Salvation must be our helmet. A good hope of salvation, a Scriptural expectation of victory, will purify the soul, and keep it from being defiled by Satan. To the Christian armed for defense in battle, the apostle recommends only one weapon of attack; but it is enough, the sword of the Spirit, which is the word of God. It subdues and mortifies evil desires and blasphemous thoughts as they rise within; and answers unbelief and error as they assault from without. A single text, well understood, and rightly applied, at once destroys a temptation or an objection, and subdues the most formidable adversary. Prayer must fasten all the other parts of our Christian armour. There are other duties of religion, and of our stations in the world, but we must keep up times of prayer. Though set and solemn prayer may not be seasonable when other duties are to be done, yet short pious prayers darted out, always are so. We must use holy thoughts in our ordinary course. A vain heart will be vain in prayer. We must pray with all kinds of prayer, public, private, and secret; social and solitary; solemn and sudden: with all the parts of prayer; confession of sin, petition for mercy, and thanksgiving for favours received. And we must do it by the grace of God the Holy Spirit, in dependence on, and according to, his teaching. We must preserve in particular requests, notwithstanding discouragements. We must pray, not for ourselves only, but for all saints. Our enemies are mighty, and we are without strength, but our Redeemer is almighty, and in the power of his mighty we may overcome. Wherefore we must stir up ourselves. Have not we, when God has called, often neglected to answer? Let us think upon these things, and continue our prayers with patience.

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; for we struggle with the common calamities of human life. Is not our religion much more a warfare? It is so; for we struggle with the opposition of the powers of darkness, and with many enemies who would keep us from God and heaven. We have enemies to fight against, a captain to fight for, a banner to fight under, and certain rules of war by which we are to govern ourselves. " Finally, my brethren (Eph 6:10), it yet remains that you apply yourselves to your work and duty as Christian soldiers."Now it is requisite that a soldier be both stout-hearted and well armed. If Christians be soldiers of Jesus Christ,

I. They must see that they be stout-hearted. This is prescribed here: Be strong in the Lord, etc. Those who have so many battles to fight, and who, in their way to heaven, must dispute every pass, with dint of sword, have need of a great deal of courage. Be strong therefore, strong for service, strong for suffering, strong for fighting. Let a soldier be ever so well armed without, if he have not within a good heart, his armour will stand him in little stead. Note, spiritual strength and courage are very necessary for our spiritual warfare. Be strong in the Lord, either in his cause and for his sake or rather in his strength. We have no sufficient strength of our own. Our natural courage is as perfect cowardice, and our natural strength as perfect weakness; but all our sufficiency is of God. In his strength we must go forth and go on. By the actings of faith, we must fetch in grace and help from heaven to enable us to do that which of ourselves we cannot do, in our Christian work and warfare. We should stir up ourselves to resist temptations in a reliance upon God's all-sufficiency and the omnipotence of his might.

II. They must be well armed: " Put on the whole armour of God (Eph 6:11), make use of all the proper defensitives and weapons for repelling the temptations and stratagems of Satan - get and exercise all the Christian graces, the whole armour, that no part be naked and exposed to the enemy."Observe, Those who would approve themselves to have true grace must aim at all grace, the whole armour. It is called the armour of God, because he both prepares and bestows it. We have no armour of our own that will be armour of proof in a trying time. Nothing will stand us in stead but the armour of God. This armour is prepared for us, but we must put it on; that is, we must pray for grace, we must use the grace given us, and draw it out into act and exercise as there is occasion. The reason assigned why the Christian should be completely armed is that he may be able to stand against the wiles of the devil - that he may be able to hold out, and to overcome, notwithstanding all the devil's assaults, both of force and fraud, all the deceits he puts upon us, all the snares he lays for us, and all his machinations against us. This the apostle enlarges upon here, and shows,

1. What our danger is, and what need we have to put on this whole armour, considering what sort of enemies we have to deal with - the devil and all the powers of darkness: For we wrestle not against flesh and blood, etc., Eph 6:12. The combat for which we are to be prepared is not against ordinary human enemies, not barely against men compounded of flesh and blood, nor against our own corrupt natures singly considered, but against the several ranks of devils, who have a government which they exercise in this world. (1.) We have to do with a subtle enemy, an enemy who uses wiles and stratagems, as Eph 6:11. He has a thousand ways of beguiling unstable souls: hence he is called a serpent for subtlety, an old serpent, experienced in the art and trade of tempting. (2.) He is a powerful enemy: Principalities, and powers, and rulers. They are numerous, they are vigorous; and rule in those heathen nations which are yet in darkness. The dark parts of the world are the seat of Satan's empire. Yea, they are usurping princes over all men who are yet in a state of sin and ignorance. Satan's is a kingdom of darkness; whereas Christ's is a kingdom of light. (3.) They are spiritual enemies: Spiritual wickedness in high places, or wicked spirits, as some translate it. The devil is a spirit, a wicked spirit; and our danger is the greater from our enemies because they are unseen, and assault us ere we are aware of them. The devils are wicked spirits, and they chiefly annoy the saints with, and provoke them to, spiritual wickednesses, pride, envy, malice, etc. These enemies are said to be in high places, or in heavenly places, so the word is, taking heaven (as one says) for the whole expansum, or spreading out of the air between the earth and the stars, the air being the place from which the devils assault us. Or the meaning may be, " We wrestle about heavenly places or heavenly things;"so some of the ancients interpret it. Our enemies strive to prevent our ascent to heaven, to deprive us of heavenly blessings and to obstruct our communion with heaven. They assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts; and therefore we have need to be upon our guard against them. We have need of faith in our Christian warfare, because we have spiritual enemies to grapple with, as well as of faith in our Christian work, because we have spiritual strength to fetch in. Thus you see your danger.

2. What our duty is: to take and put on the whole armour of God, and then to stand our ground, and withstand our enemies.

(1.) We must withstand, Eph 6:13. We must not yield to the devil's allurements and assaults, but oppose them. Satan is said to stand up against us, 1Ch 21:1. If he stand up against us, we must stand against him; set up, and keep up, an interest in opposition to the devil. Satan is the wicked one, and his kingdom is the kingdom of sin: to stand against Satan is to strive against sin. That you may be able to withstand in the evil day, in the day of temptation, or of any sore affliction.

(2.) We must stand our ground: And, having done all, to stand. We must resolve, by God's grace, not to yield to Satan. Resist him, and he will flee. If we distrust our cause, or our leader, or our armour, we give him advantage. Our present business is to withstand the assaults of the devil, and to stand it out; and then, having done all that is incumbent on the good soldiers of Jesus Christ, our warfare will be accomplished, and we shall be finally victorious.

(3.) We must stand armed; and this is here most enlarged upon. Here is a Christian in complete armour: and the armour is divine: Armour of God, armour of light, Rom 13:12. Armour of righteousness, 2Co 6:7. The apostle specifies the particulars of this armour, both offensive and defensive. The military girdle or belt, the breast-plate, the greaves (or soldier's shoes), the shield, the helmet, and the sword. It is observable that, among them all, there is none for the back; if we turn our back upon the enemy, we lie exposed. [1.] Truth or sincerity is our girdle, Eph 6:14. It was prophesied of Christ (Isa 11:5) that righteousness should be the girdle of his loins and faithfulness the girdle of his reins. That which Christ was girded with all Christians must be girded with. God desires truth, that is, sincerity, in the inward parts. This is the strength of our loins; and it girds on all other pieces of our armour, and therefore is first mentioned. I know no religion without sincerity. Some understand it of the doctrine of the truths of the gospel: they should cleave to us as the girdle does to the loins, Jer 13:11. This will restrain from libertinism and licentiousness, as a girdle restrains and keeps in the body. This is the Christian soldier's belt: ungirded with this, he is unblessed. [2.] Righteousness must be our breast-plate. The breast-plate secures the vitals, shelters the heart. The righteousness of Christ imputed to us is our breast-plate against the arrows of divine wrath. The righteousness of Christ implanted in us is our breast-plate to fortify the heart against the attacks which Satan makes against us. The apostle explains this in 1Th 5:8, Putting on the breast-plate of faith and love. Faith and love include all Christian graces; for by faith we are united to Christ and by love to our brethren. These will infer a diligent observance of our duty to God, and a righteous deportment towards men, in all the offices of justice, truth, and charity. [3.] Resolution must be as the greaves to our legs: And their feet shod with the preparation of the gospel of peace, Eph 6:15. Shoes, or greaves of brass, or the like, were formerly part of the military armour (1Sa 17:6): the use of them was to defend the feet against the gall-traps, and sharp sticks, which were wont to be laid privily in the way, to obstruct the marching of the enemy, those who fell upon them being unfit to march. The preparation of the gospel of peace signifies a prepared and resolved frame of heart, to adhere to the gospel and abide by it, which will enable us to walk with a steady pace in the way of religion, notwithstanding the difficulties and dangers that may be in it. It is styled the gospel of peace because it brings all sorts of peace, peace with God, with ourselves, and with one another. It may also be meant of that which prepares for the entertainment of the gospel, namely, repentance. With this our feet must be shod: for by living a life of repentance we are armed against temptations to sin, and the designs of our great enemy. Dr. Whitby thinks this may be the sense of the words: "That you may be ready for the combat, be shod with the gospel of peace, endeavour after that peaceable and quiet mind which the gospel calls for. Be not easily provoked, nor prone to quarrel: but show all gentleness and all long-suffering to all men, and this will certainly preserve you from many great temptations and persecutions, as did those shoes of brass the soldiers from those galltraps,"etc. [4.] Faith must be our shield: Above all, or chiefly, taking the shield of faith, Eph 6:16. This is more necessary than any of them. Faith is all in all to us in an hour of temptation. The breast-plate secures the vitals; but with the shield we turn every way. This is the victory over the world, even our faith. We are to be fully persuaded of the truth of all God's promises and threatenings, such a faith being of great use against temptations. Consider faith as it is the evidence of things not seen and the substance of things hoped for, and it will appear to be of admirable use for this purpose. Faith, as receiving Christ and the benefits of redemption, so deriving grace from him, is like a shield, a sort of universal defence. Our enemy the devil is here called the wicked one. He is wicked himself, and he endeavours to make us wicked. His temptations are called darts, because of their swift and undiscerned flight, and the deep wounds that they give to the soul; fiery darts, by way of allusion to the poisonous darts which were wont to inflame the parts which were wounded with them, and therefore were so called, as the serpents with poisonous stings are called fiery serpents. Violent temptations, by which the soul is set on fire of hell, are the darts which Satan shoots at us. Faith is the shield with which we must quench these fiery darts, wherein we should receive them, and so render them ineffectual, that they may not hit us, or at least that they may not hurt us. Observe, Faith, acted upon the word of God and applying that, acted upon the grace of Christ and improving that, quenches the darts of temptation. [5.] Salvation must be our helmet (Eph 6:17); that is, hope, which has salvation for its object; so 1Th 5:8. The helmet secures the head. A good hope of salvation, well founded and well built, will both purify the soul and keep it from being defiled by Satan, and it will comfort the soul and keep it from being troubled and tormented by Satan. He would tempt us to despair; but good hope keeps us trusting in God, and rejoicing in him. [6.] The word of God is the sword of the Spirit. The sword is a very necessary and useful part of a soldier's furniture. The word of God is very necessary, and of great use to the Christian, in order to his maintaining the spiritual warfare and succeeding in it. It is called the sword of the Spirit, because it is of the Spirit's inditing and he renders it efficacious and powerful, and sharper than a two-edged sword. Like Goliath's sword, none like that; with this we assault the assailants. Scripture-arguments are the most powerful arguments to repel temptation with. Christ himself resisted Satan's temptations with, It is written, Mat 4:4, Mat 4:6, Mat 4:7, Mat 4:10. This, being hid in the heart, will preserve from sin (Psa 119:11), and will mortify and kill those lusts and corruptions that are latent there. [7.] Prayer must buckle on all the other parts of our Christian armour, Eph 6:18. We must join prayer with all these graces, for our defence against these spiritual enemies, imploring help and assistance of God, as the case requires: and we must pray always. Not as though we were to do nothing else but pray, for there are other duties of religion and of our respective stations in the world that are to be done in their place and season; but we should keep up constant times of prayer, and be constant to them. We must pray upon all occasions, and as often as our own and others' necessities call us to it. We must always keep up a disposition to prayer, and should intermix ejaculatory prayers with other duties, and with common business. Though set and solemn prayer may sometimes be unseasonable (as when other duties are to be done), yet pious ejaculations can never be so. We must pray with all prayer and supplication, with all kinds of prayer: public, private, and secret, social and solitary, solemn and sudden; with all the parts of prayer: confession of sin, petition for mercy, and thanksgivings for favours received. We must pray in the Spirit; our spirits must be employed in the duty and we must do it by the grace of God's good Spirit. We must watch thereunto, endeavouring to keep our hearts in a praying frame, and taking all occasions, and improving all opportunities, for the duty: we must watch to all the motions of our own hearts towards the duty. When God says, Seek my face, our hearts must comply, Psa 27:8. This we must do with all perseverance. We must abide by the duty of prayer, whatever change there may be in our outward circumstances; and we must continue in it as long as we live in the world. We must persevere in a particular prayer; not cutting it short, when our hearts are disposed to enlarge, and there is time for it, and our occasions call for it. We must likewise persevere in particular requests, notwithstanding some present discouragements and repulses. And we must pray with supplication, not for ourselves only, but for all saints; for we are members one of another. Observe, None are so much saints, and in so good a condition in this world, but they need our prayers, and they ought to have them. The apostle passes hence to the conclusion of the epistle.

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 the ancient people than it is for us today. They believed implicitly in evil spirits, who filled the air and were determined to work men harm. The words which Paul uses, powers, authorities, world-rulers, are all names for different classes of these evil spirits. To him the whole universe was a battleground. The Christian had not only to contend with the attacks of men; he had to contend with the attacks of spiritual forces which were fighting against God. We may not take Paul's actual language literally; but our experience will tell us that there is an active power of evil in the world. Robert Louis Stevenson once said: "You know the Caledonian Railway Station in Edinburgh? One cold, east windy morning, I met Satan there." We do not know what actually befell Stevenson but we recognize the experience; we have all felt the force of that evil influence which seeks to make us sin.

Paul suddenly sees a picture ready-made. All this time he was chained by the wrist to a Roman soldier. Night and day a soldier was there to ensure that he would not escape. Paul was literally an envoy in a chain. Now he was the kind of man who could get alongside anyone; and beyond doubt he had talked often to the soldiers who were compelled to be so near him. As he writes, the soldier's armour suggests a picture to him. The Christian too has his armour; and part by part Paul takes the armour of the Roman soldier and translates it into Christian terms.

There is the belt of truth. It was the belt which girt in the soldier's tunic and from which his sword hung and which gave him freedom of movement. Others may guess and grope; the Christian moves freely and quickly because he knows the truth.

There is the breastplate of righteousness. When a man is clothed in righteousness he is impregnable. Words are no defence against accusations but a good life is. Once a man accused Plato of certain crimes. "Well then," said Plato, "we must live in such a way as to prove that his accusations are a lie." The only way to meet the accusations against Christianity is to show how good a Christian can be.

There are the sandals. Sandals were the sign of one equipped and ready to move. The sign of the Christian is that he is eager to be on the way to share the gospel with others who have not heard it.

There is the shield. The word Paul uses is not that for the comparatively small round shield; it is that for the great oblong shield which the heavily armed warrior wore. One of the most dangerous weapons in ancient warfare was the fiery dart. It was a dart tipped with tow dipped in pitch. The pitch-soaked tow was set alight and the dart was thrown. The great oblong shield was made of two sections of wood, glued together. When the shield was presented to the dart, the dart sank into the wood and the flame was put out. Faith can deal with the darts of temptation. With Paul, faith is always complete trust in Christ. When we walk close with Christ, we are safe from temptation.

There is salvation for a helmet. Salvation is not something which looks back only. The salvation which is in Christ gives us forgiveness for the sins of the past and strength to conquer sin in the days to come.

There is the sword; and the sword is the word of God. The word of God is at once our weapon of defence against sin and our weapon of attack against the sins of the world. Cromwell's Ironsides fought with a sword in one hand and a Bible in the other. We can never win God's battles without God's book.

Finally, Paul comes to the greatest weapon of all--and that is prayer. We note three things that he says about prayer. (a) It must be constant. Our tendency is so often to pray only in the great crises of life; but it is from daily prayer that the Christian will find daily strength. (b) It must be intense. Limp prayer never got a man anywhere. Prayer demands the concentration of every faculty upon God. © It must be unselfish. The Jews had a saying, "Let a man unite himself with the community in his prayers." I think that often our prayers are too much for ourselves and too little for others. We must learn to pray as much for others and with others as for ourselves.

Finally, Paul asks for the prayers of his friends for himself. And he asks not for comfort or for peace but that he may yet be allowed to proclaim God's secret, that his love is for all men. We do well to remember that ever Christian leader and every Christian preacher needs his people to uphold his hands in prayer.

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. 1-3).

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, and the emphasis in it is on God's resources. Earlier Paul urged the strengthening and growth of the body of Christ (4:12, 16). Now he explained the need for this. The body is at war with a spiritual enemy. We do not just walk, but we also war.

"Sooner or later every believer discovers that the Christian life is a battleground, not a playground, and that he faces an enemy who is much stronger than he is--apart from the Lord."¹⁵³

"The image of the cosmic struggle or confrontation with evil is frequent in the book, but it hits its high point here (1:19-23; 2:1-7; 4:7-10; 5:7-14, 17)."¹⁵⁴

6:10 "Finally" means "For the rest" and introduces what remains for the readers to do. "Be strong" is a passive or middle imperative in the Greek text. It probably meant both "allow the Lord to strengthen you" (passive) and "strengthen yourself in the Lord" (middle; cf. 1 Sam. 30:6). It is the Lord who provides the power in both cases. The theme of power introduced earlier in this epistle recurs here (cf. 1:19-20; 2:1; 3:16-21). Three different words for power in this verse, all of which appear in 1:19, remind us that the Lord's might is available to us in our spiritual warfare.

"The strength of his power' is a striking use of two words for might. There is probably no great difference in meaning here, but the combination puts emphasis on the importance of the divine power at work in believers."¹⁵⁵

This may be a figure of speech meaning powerful strength.¹⁵⁶

6:11 To be strong in the Lord (v. 10) the Christian must "put on" (cf. 1 Thess. 5:8) the full armor that is God's. He supplies it for the believer (cf. Isa. 11:5; 59:17).

The purpose of accepting the equipment that God provides for waging spiritual warfare is essentially to withstand all of Satan's attacks. In the context of this epistle the aim of Satan in view primarily has been the disunity of the body of Christ. However what Paul said here doubtless applies to all of Satan's aims and attacks. These offensives come to us from a very intelligent and experienced strategist, and they are frequently deceptive (cf. 4:14).

From other Scripture we know that Satan is behind all of our temptations having received permission to assail us from God (e.g., Job 1-2). He uses the world system and our flesh (sinful nature) as his tools. He also attacks us directly himself and through his angelic emissaries. God has given us specific instruction in Scripture about how to combat these attacks. We are to resist the devil (1 Peter 5:8-9), flee the temptations of the world system (the lust of the flesh, the lust of the eyes, and the pride of life; 1 John 2:15-17; 1 Tim. 6:11; 2 Tim. 2:22), and deny the flesh (Rom. 6:12-13; 7:18-24; 8:13). How do we know the source of a given temptation so we can respond to it appropriately?

Satan has consistently aimed his personal attacks at getting people to doubt, to deny, to disregard, and to disobey the revealed will of God (cf. Gen. 3; Matt. 4). The world system seeks to get people to believe that they do not need God but can get along very well without Him (1 John 2). The flesh tempts us to think that we can find satisfaction, joy, and fulfillment on the physical, material level of life alone (Rom. 7).¹⁵⁷

6:12 If we want to obey God and resist the devil, we are in for a struggle. It is not easy to become a mature Christian nor is it automatic. It takes diligent, sustained effort. This is part of our human responsibility in progressive sanctification.

This struggle does not take place on the physical level primarily, though saying no to certain temptations may involve certain physical behavior. It is essentially warfare on the spiritual level with an enemy that we cannot see. This enemy is Satan and his hosts as well as the philosophies he promotes that people implement.

Some commentators believe that Paul described four different orders of angelic beings here. Probably the four terms used of our spiritual enemies in this verse do not identify four separate kinds of adversaries as much as they point out four characteristics of all of them. "Rulers" stresses their authority and "powers" or "authorities" their strength. "World forces of this darkness" or "powers of this dark world" point to their wide influence in the world and forces "of wickedness" or "spiritual forces of evil" to their evil character. They operate in the heavenly realms (1:3, 20; 2:6; 3:10). Presently Satan and his hosts have access to God in the sense that they can communicate with Him but not in the sense that they can coexist in fellowship with Him (cf. Job 1-2).

"Nowhere in the NT do we find a territorial view of demons. Jesus never casts out a territorial demon or attributes the resistance of Nazareth or Jerusalem to such entities. Paul never refers to territorial spirits, nor does he attribute power to them--despite the paganism of cities where he established churches."¹⁵⁸

"In the face of growing citizen militia groups, committed to arming themselves in order to defend personal freedoms, it seems ironic that the church has forgotten that she is spiritually armed for an entirely different battle. As the church, in response to various culture wars, increasingly turns to numerous battles with flesh and blood' rather than to the primary battle with the spiritual forces of wickedness in the heavenly places' (Eph. 6:12), one must wonder if we have forgotten the teaching of the New Testament itself."¹⁵⁹

6:13 This verse summarizes what has just preceded. It does not describe the Christian standing in victory after his or her conflict, as is clear from verses 14-18. Probably Paul repeated himself here because of the urgency of our taking up God's provisions in view of the serious struggle we face.

The evil day in view probably describes any day in which the evil forces attack. A less likely possibility is that it is some day yet future that is more evil than the rest, such as the day of the Lord. Every day of temptation is an evil day in this sense for the Christian.

6:14 This verse begins the eighth long sentence in this epistle, and it runs through verse 20 (cf. 1:3-14, 15-23; 2:1-7; 3:1-13, 14-19; 4:1-7, 11-16). The main verbs in this sentence are "stand" (v. 14) and "take" (v. 17). They are imperatives denoting urgency (cf. vv. 11, 13). Four participles follow in verses 14-16 that describe how to stand.

Isaiah described God as a soldier (cf. Isa. 11:5; 59:17; 52:7; 49:2). Paul may have had these descriptions in mind, but he probably used this figure to describe God's protection because armored Roman infantrymen were commonplace throughout the empire. One was probably guarding Paul when he wrote this epistle (cf. Act 28:16). Everyone knew what they looked like.

Paul described the items that the Roman infantryman wore in the order in which he would have put them on. He first put on, over his short tunic, a belt that would hold both the breastplate and scabbard in place. The "truth" could refer to both God's revealed truth that the Christian has believed and the Christian's own truthfulness, specifically a lifestyle that reflects the truth. Full truth is the only adequate basis for a defense against Satan.

"A man of integrity, with a clear conscience, can face the enemy without fear. The girdle also held the sword. Unless we practice the truth, we cannot use the Word of truth. Once a lie gets into the life of a believer, everything begins to fall apart. For over a year, King David lied about his sin with Bathsheba, and nothing went right."¹⁶⁰

"People of that time did not normally wear a belt in the house, but when they faced some vigorous action such as running, or when a soldier was preparing for battle, they raised their loose robes above the knees and fastened them in place with a belt . . . Thus the girding' of the loins meant preparation for physical activity or, as here, for engaging in conflict."¹⁶¹

Likewise righteous conduct seems to be in view as well as the righteousness of Christ that becomes ours at regeneration. The breastplate covered the soldier's body from the neck to the thighs. It was usually bronze or chain mail.¹⁶² It had a back piece, but it was the front part that gave it its name.

6:15 Roman infantrymen wore tough sandals studded with sharp thick nails on the bottoms to increase traction.¹⁶³ The gospel that has brought peace to the Christian enables him or her to stand firmly against temptation. Likewise the gospel is what enables us to move forward against our enemies (cf. Isa. 52:7). The preparation of the gospel of peace probably refers to the gospel the Christian soldier has believed that enables him to stand his ground when attacked. We must be so familiar with the gospel that we can share it with others (cf. 1 Pet. 3:15). That grip on the gospel will enable us to hold our ground and even advance when tempted.

". . . protection comes from reflecting the unity that the gospel provides within the community (shod your feet with the preparation of the gospel,' 6:16 [sic, 6:15], looks back to 2:11-22; it is not a reference to evangelism)."¹⁶⁴

6:16 The Roman soldier's shield was wood covered with leather to make it flame retardant. It was oval in shape and about two and one-half feet wide by four feet long. With it the soldier could protect his whole body. The faith that provides such a defense for the Christian in his or her spiritual warfare is two-fold. It is trust in all that God has revealed and active application of that trust at the moment of spiritual attack.

The first three participles that explain how to stand fast are "having girded" or "buckled" (v. 14), "having put on" or "in place" (v. 14), and "having shod" or "fitted" (v. 15). The fourth participle is "taking up" or "take up" (v. 16).

6:17 The second main verb in this long sentence (vv. 14-20) is "take" or, better, "receive" or "accept" (Gr. dexasthe). In addition to standing firm, having received and having already put on four pieces of armor, we also need to receive and put on two more.

Since Christians are to put this salvation on, the salvation or deliverance in view seems to refer to the present and future deliverance we need when under attack by Satan (cf. 1 Thess. 5:8). We have already received salvation from condemnation. We receive this present salvation (deliverance) as we receive all salvation, namely by calling on God and requesting it (cf. 1:15-23; Joel 2:32; Acts 2:21; Rom. 10:13).

This salvation is evidently similar to a helmet because deliverance involves a mental choice, namely trust in God rather than self, and obedience to Him. Confidence in God becomes our salvation and so protects our thinking when we are under attack.

The sword carried by the Roman infantryman (Gr. machaira) was short and two-edged. Soldiers used it to thrust and to cut in hand-to-hand combat. In Paul's description it is the soldier's only offensive weapon. Infantrymen usually also carried a long spear, but Paul did not mention that in his analogy. The word of God is similar to this short sword for the Christian. "Word" (Gr. rhema) refers to the utterance of God rather than to the written Word or the living Word of God (Gr. logos). It seems most likely to refer to the words of Scripture that we use to counteract the particular temptation we face. It is the appropriate Scripture spoken or put to use by the Christian in a given instance of temptation that is in view (e.g., Matt. 4:4, 6, 10).

"As Jesus used the words of Scripture to repulse the tempter, so must the Christian the words the Spirit has inspired to drive away Satan."¹⁶⁵

The Holy Spirit both gives the word and empowers it as we use it. It is His sword (cf. Isa. 49:2).

6:18 Prayer and alertness (two participles in the Greek text) describe how we should "receive" present salvation and the word appropriate to our trial. We should be in constant prayer in preparation for our spiritual battles and as we engage our enemy. The Spirit prays for us (Rom. 8:26) and enables us to pray, as He enables us to do everything else.

"Prayer" refers to our communication with God generally and "petition" to our supplications specifically. The antecedent of "this" is the first clause of the verse ("With . . . Spirit"). In addition to praying for our own needs we should also, as good soldiers, keep alert to the needs of other fellow soldiers, namely all the saints. We must not fail them but pray for them persistently. The great need for prayer that exists is obvious in Paul's use of the word "all" four times in this verse (cf. 1 Tim. 2:1).

"Prayer is an engine wieldable by every believer, mightier than all the embattled artillery of hell."¹⁶⁶

6:19-20 Paul sensed his own great need for the prayer support of his readers. It was incongruous that an ambassador of Christ should be in chains. He was in heavenly places, but he was also in an earthly dungeon. An encounter with spiritual enemies awaited him when he would make his defense before Caesar. He needed bold utterance in all of his ministry opportunities but especially in the defense he anticipated in the imperial court (cf. Acts 28:30-31).¹⁶⁷

"The word for boldness' is made up of two words meaning all' and speech.' It signifies the attitude when one is completely at home and the words flow freely. Thus it may mean outspokenness,' or frankness.' When a person is speaking in this way, he or she is not in the least afraid, and thus the expression comes to signify boldly.'"¹⁶⁸

"Note that Paul did not ask them to pray for his comfort or safety, but for the effectiveness of his witness and ministry."¹⁶⁹

The mystery of the gospel (i.e., the uniqueness of the church, 2:11-3:11) needed defending in Rome because the Romans viewed Christianity as simply a sect within Judaism (cf. Acts 18:12-17). The Jews saw it as a heretical religion (cf. Acts 21:27-28).

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 the first commandment with a promise - ³"that it may go well with you and that you may enjoy long life on the earth." ^{a 4} Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.

^a 3 Deut. 5:16

6:1 Children, obey your parents in the Lord,

This is one of the few passages in the Bible addressed specifically to children. The instruction to "obey" (uJpakouvete , hupakouete ) means literally to "hear under," that is, to listen to the parents and to submit to what they say. Disobedience to parents is a mark of depravity (Rom 1:30) and a sign of the evil of the last days (2 Tim 3:2).

The phrase "in the Lord" describes the general sphere in which children offer their obedience. Paul does not mean that they should obey only if their parents are Christian, nor even that they should obey only if the instructions are godly. Paul's emphasis is that when children give obedience to their parents, they are acting in the will of the Lord. There are, in fact, four reasons here for children to obey their parents: (1) it is "in the Lord," (2) it is "right," (3) it is a "commandment" carried over from the O.T., (4) it has a "promise."

for this is right.

Both Roman law and Jewish Scripture agreed on the duty of children to obey their parents. Josephus understood the O.T. to teach that "honor to parents ranks second only to honor to God." Paul agreed with this and confirmed it with a resounding pronouncement: "this is right."

Jesus himself set the standard by submitting to his parents even though he was wiser than they. His parents were not perfect, but he returned with them from Jerusalem to Nazareth and "was obedient to them" (Luke 2:41-51.) He obeyed simply because it was the right thing to do.

6:2 "Honor your father and mother"

In the Ten Commandments the first to deal with human relations is this duty toward parents. To "honor" (tivma , tima ) means to revere, to treat as valuable and precious. When the law was first given through Moses, severe penalties were established for the rebellious son who refused this command. (See Exod 21:15, 17; Deut 21:18-21.)

Jesus came into sharp conflict with the Pharisees over their failure to keep God's will in the way they taught men to neglect their elderly parents. By making a voluntary commitment ("corban") of their estate, they thought they were free to defy the express command of God (Mark 7:11).

-which is the first commandment with a promise-

This is not only the first of the Ten Commandments with a promise, it is the only Commandment with a promise! (See Exod 20:3-17 and Deut 5:7-21). If God's commands should be obeyed simply because God is sovereign, how much more should they be obeyed when there is personal reward to be realized?

6:3 "that it may go well with you

This part of the promise is found only in the Commandment as given in Deut 5:16. In its O.T. setting the promise was in the context of general prosperity and well-being in the Promised Land. Since Paul quoted this promise with approval, it must be assumed that it also applies today. Respectful, obedient children will normally become productive, successful adults.

and that you may enjoy long life on the earth."

"Long life" is promised in the wording of the Commandment in both Exodus and Deuteronomy. (According to the warning in Deut 21:18-21, the extremely disobedient son could expect to have a very short life!) If the reward for the obedient child in the N.T. era is also "on the earth," it is difficult to reconcile the plight of many Christians in the Roman Empire in the second half of the first century A.D. For this reason it is likely that a spiritual fulfillment in heaven is our primary application of the "long life on the earth."

6:4 Fathers, do not exasperate your children;

Parents, specifically fathers, have their duty as well. Even though Roman law and social custom might give them virtually unlimited authority over their children, God sets limits. The wise parents must not "exasperate" (parorgivzete , parorgizete , "make angry, enrage") their children. The word implies being so heavy-handed and unreasonable with children that they are driven to a helpless state of frustration and anger. Paul's similar command in Col 3:21 warns that in such a situation the children will "become discouraged.")

Modern parents, however, often go to the other extreme. They discipline timidly and reluctantly, fearful of incurring the wrath of their spoiled children. They are constantly seeking the approval of their children and avoid any discipline that might displease them. The remainder of this verse shows the balance in parental discipline which God has intended.

instead, bring them up in the training and instruction of the Lord.

As opposed to the kind of hard behavior which causes exasperation, parents are to nurture their children in a supportive manner. They are to "bring them up" (ejktrevfete , ektrephete , "nourish, protect" as in 5:29) in regard to two special concepts. The first is "training" (paideiva , paideia ), which includes the interrelated ideas of education and discipline (see Heb 12:5-11). It includes "punishment for the purpose of improved behavior." The second concept is "instruction" (nouqesiva , nouthesia ), the verbal reprimanding or "warning" which is more appropriate for dealing with older children.

3. Slaves and Masters (6:5-9)

⁵ Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. ⁶ Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart. ⁷ Serve wholeheartedly, as if you were serving the Lord, not men, ⁸ because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free. ⁹ And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him.

6:5 Slaves, obey your earthly masters

Having dealt with the wife/husband and child/parent relationships, Paul turns finally to the slave/master situation. The practice of slavery was widespread in the first century. As much as one-third of the population of Rome was made up of slaves. Slaves were considered by both Romans and Jews as a lower level of humanity. Since a slave was classed with immobile goods as a chattel, his master could do with him as he desired; there was no one to stop him. In general, however, slaves were treated reasonably well, if only because the owners had learned this was the best way to get work out of them.

Paul does not call for the outright abolition of slavery. Had he done so, Christianity would have been diminished to a radical (and temporary) social movement to which slaves would come for their own selfish purposes. Moreover, to the extent an abrupt abolition could have been accomplished, the economy of the ancient world would have been thrown into chaos, to the disadvantage of everyone.

Instead, Paul plants the seeds by which slavery would finally be destroyed. Slaves are told to obey their "earthly masters." This affirms the slaves' responsibility to fulfill their necessary role, but includes a subtle reminder that the masters have only an "earthly" (lit., "according to the flesh") authority. Both slaves and masters should remember their Master in heaven. Paul's letter to Philemon, sent with Ephesians from Roman imprisonment, shows in greater detail how Paul worked to end the abuses of slavery.

with respect and fear, and with sincerity of heart,

The "respect" (fovbou , phobou , "fear, reverence") and "fear" (trovmou , tromou , "trembling, quivering") are to be understood in the light of the heavenly Master who is represented by the earthly master. A slave's allegiance to Christ does not authorize him to be rude and disrespectful - just the opposite is true. With sincerity (lit., "singleness") of heart the slaves were to serve their masters with devotion and total commitment.

just as you would obey Christ.

Three times Paul will remind slaves that their service is motivated by more than the misfortune of societal demands. Their obedience is:

"as to Christ" (v. 5)

"as slaves of Christ" (v. 6)

"as to the Lord" (v. 7).

The principle of self-denial and submission that all Christians must learn has special meaning for the situation of the slave. He does not best exemplify life in Christ by loudly demanding his "rights."

Mitton suggests that if the obedience is to be done "as to Christ," the master may be thought of as the representative of Christ in the slave's life. This could imply that the master himself is a Christian. But whether the master is a kind Christian or a cruel pagan (see 1 Pet 2:18), the slave can still work as if he were serving Christ.

6:6 Obey them not only to win their favor when their eye is on you,

Unlike the typical slave (or modern employee), the Christian is not motivated by "eye-service" as "men-pleasers." The word for "eye-service" is found nowhere in Greek literature before Paul's use here and in Col 3:22, and was likely coined by Paul. It implies doing extra work to catch the master's attention, but slacking off when his back is turned. The word for "men-pleasers" is almost as rare, found in the LXX but not in classical writers.

but like slaves of Christ,

If a slave or an employee is working to catch the eye of his owner or boss in order to win his favor, he is pleasing the wrong master. The Christian's ultimate Lord is Christ, and whatever is done should be done in his name (Col 3:17).

doing the will of God from your heart.

The slave must remember that to obey his master and serve him faithfully is the will of God for his life. He is to do this "from the soul" (ejk yuch'" , ek psychçs ), giving full-hearted devotion to his task. Though he is a slave, he is a free man in Christ; if a man is a free man, he is a slave of Christ (1 Cor 7:20-22).

6:7 Serve wholeheartedly,

Literally, "serving with a good mind." Robinson characterizes this as "the ready good will, which does not wait to be compelled." The very essence of Christianity is serving, not being served (Matt 20:26-28). Even God's own Son came in the form of a slave (Phil 2:7) and learned obedience through what he suffered (Heb 5:8). His example as a suffering servant made the abuse endured by Christian slaves both tolerable and purposeful (1 Pet 2:18-25).

as if you were serving the Lord, not men,

Consider the plight of the slave: if he serves a pagan master, he sees the fruit of his labor enriching a man who does not serve the true God, but makes votive offerings to an idol. On the other hand, if he serves a Christian master, he wrestles with the thought of being exploited by a brother in Christ. Either way, it would be hard for the slave to feel good about his service. But Paul raises the slave above his menial servanthood. He is not serving men - he is serving God!

6:8 because you know that the Lord will reward everyone for whatever good he does,

Whether slave or free, a man ought to look beyond his paycheck in considering whether he is being adequately paid. The Lord is keeping books, too. The faithful slave who serves well in spite of abuse will be rewarded. Paul does not establish a detailed schedule of the degrees of reward, nor does he hint at what the reward may be. The slave can simply trust the Lord that the reward will make it all worthwhile.

whether he is slave or free.

Ultimately, when people stand before the judgment bar, it will not matter whether they have been slaves or free. What will matter will be how they served their Lord in whatever circumstance they found themselves: Gentile or Jew, slave or free, male or female (Gal 3:28). The Christian household of Paul's day continued to recognize the separate social status of slave and free, but knew that the distinctions were ultimately insignificant.

6:9 And masters, treat your slaves in the same way.

As with the other household relationships, the slave/master duty is two-sided. Just as the slave must do his service as to the Lord, the master must exercise his authority in the realization that God is watching. "And . . . in the same way" emphasizes the mutual responsibilities which masters and slaves have to each other before the Lord. Masters are to treat their slaves with Christian consideration, in the same spirit in which their Christian slaves serve them.

Do not threaten them,

It is a common fault of human nature for people in authority to take out their frustration on those who are under them. Seneca knew that slaves were vulnerable to their masters' moods and urged masters to learn to control their anger. "Threatening" (ajpeilhvn , apeilçn ) may not have been surprising on the lips of the Sanhedrin (Acts 4:17) or venting the murderous rage of Saul of Tarsus (Acts 9:1), but it is out of character for a Christian.

since you know that he who is both their Master and yours is in heaven,

This reminder sounds the death knell of slavery. How can a master go on treating his slave as chattel, when they both will stand before the same God to answer for the way they lived? Roman law may have given a master a nearly absolute right to treat his slaves as he wished, but divine law did not. The earthly masters (kuvrioi , kyrioi ) must one day reckon with the Master (kuvrio" , kyrios ) in heaven. God will hold them responsible for the way they treated their slaves.

and there is no favoritism with him.

Civil law made a difference between the rights of free men and the rights of slaves; but God does not. With him there is not any "favoritism" (proswpolhmyiva , prosôpolçmpsia , "face-taking"; see notes on Gal 2:6). When masters and slaves stand before the Judge of all the earth, they will not be divided into two separate lines. Masters will not receive the preferential treatment they had come to expect in life. This sobering thought made Christian masters take a whole new outlook toward their slaves.

D. THE CHRISTIAN IN WARFARE (6:10-24)

1. The Nature of the Enemy (6:10-12)

¹⁰ Finally, be strong in the Lord and in his mighty power. ¹¹ Put on the full armor of God so that you can take your stand against the devil's schemes. ¹² For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.

6:10 Finally, be strong in the Lord

"Finally" introduces vv. 10-20, the conclusion to Paul's exhortation which began in 4:1. While the expression can point to the future ("for the remaining time"), in this context it seems best to take it in the sense of a final and climactic part of the exhortation.

The picture of the Lord as a mighty warrior who leads and empowers his army is found first in the O.T. (Ps 35:1-3; Isa 42:13; Hab 3:8-9). The armor of God is seen in Isa 59:17, as well as Paul's own description in 1 Thess 5:8. It must be remembered that the verses which follow depict the Christian not as a gladiator, but as a soldier in an army. The Christian is not intended to defeat the enemy single-handedly, but as part of a united, marching army. This army is the church.

The Christian's source of power is the Lord. That is why Paul prayed earlier in this same epistle for his readers to experience God's resurrection power (1:19-20 and 3:16-21). The Greek word for "be strong" (ejndunamou'sqe , endynamousthe ) means to be "empowered" or "strengthened." Paul uses the same word in the beautiful parallel to this verse in Phil 4:13, "I can do everything through him who gives me strength." He also uses this word to encourage Timothy to "be strong in the grace that is in Christ Jesus" (2 Tim 2:1).

and in his mighty power.

Literally, "in the power (kravtei , kratei ) of his strength (ijscuvo" , ischyos )." Barth puts it briefly, "God is their power in person." Apart from their Lord, Christians can do nothing at all (John 15:1-5).

6:11 Put on the full armor of God

Paul exhorts his readers to put on, or "clothe yourselves," with the full armor of God. The "full armor" (panoplivan , panoplian ) calls to mind the suit of armor and weaponry of a Roman soldier, such as the one who stood chained to Paul at this very moment. Other descriptions of the battle-ready legionnaire add greaves (shin guards) and a javelin. A soldier standing guard may not have been equipped the same as a soldier on the battlefield. More importantly, however, Paul's description is influenced by his knowledge of O.T. imagery. The "panoply" is said to be "of God" because God is the source and provider of it.

Putting on the full armor is the functional equivalent of putting on the new nature (4:24) in Christ. The old nature and its vices have been put aside; the renewed image of God takes its place.

so that you can take your stand against the devil's schemes.

In the struggle with the enemy, the Christian's goal is "that you may be able to stand." This means to stand firm, not surrendering or giving ground to the enemy, but in fact prevailing over him. Like Timothy, all Christians must be empowered by Christ Jesus (2 Tim 2:1), be ready to take their share of suffering as good soldiers (2 Tim 2:3), and fight the good fight of faith (1 Tim 6:12; 2 Tim 4:7).

There is a very real battle going on between the forces of heaven and hell. The devil (diabovlou , diabolou , "accuser") is trying to win control of the minds and hearts of men, and we must go forth to oppose him (2 Cor 10:3-5). He will oppose us with his "schemes" (meqodeiva" , methodeias , as in 4:14), his clever, crafty strategies. He disguises himself as an angel of light (2 Cor 11:14) and is the father of lies (John 8:44). Few of Satan's tactics are openly satanic.

6:12 For our struggle is not against flesh and blood,

The word for our "struggle" (pavlh , palç ) originally meant a wrestling match, but can also stand for "fight" in general. It is appropriate in this context because of its connotation of close-in, hand-to-hand combat. Our opponents in this up-close fighting are not "flesh and blood" (lit., "blood and flesh," as in Heb 2:14), meaning that they are not mere humans.

If the enemy were flesh and blood, we would prepare our bodies for the conflict. If the enemy were of this world, we would use the weapons of this world. But "though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ" (2 Cor 10:3-5). Because the struggle is spiritual, we prepare our spirits.

but against the rulers, against the authorities,

The "rulers" (ajrcav" , archas ) and "authorities" (ejxousiva" , exousias ) were already mentioned in 1:21 (put under Christ's feet) and 3:10 (forced to see that God has wisdom). These powers, already defined as not being flesh and blood, are the angelic/demonic hosts who serve the devil. Christ has already defeated these forces at the cross (Col 2:15), but the battle must be waged for every individual person to see whether he will accept the victory of the cross for himself.

against the powers of this dark world

Literally, against the "world-rulers of this darkness." The world-rulers (kosmokravtora" , kosmokratoras ) are difficult to identify, since the word is rare and appears neither in the LXX, Philo, or anywhere else in the N.T. These are perhaps to be understood as similar to the "prince of Persia" and the "prince of Greece," with whom Michael had to contend in Dan 10:13, 20. The cosmic dimensions of the power of the enemy are also shown when Satan is called the "god of this age" (2 Cor 4:4) and the "ruler of this world" (John 12:31; 14:30; 16:11). Satan and his hosts do not actually rule this world, but what power they do have is concentrated here.

The "darkness" has already been identified in Ephesians as the sinful realm outside of life in Christ (5:8, 11). Through his death Christ has rescued us from the "dominion of darkness" (Col 1:13).

and against the spiritual forces of evil in the heavenly realms.

The battle of the ages takes place "in the heavenly realms" (see notes at 1:3). There are real forces of evil to be encountered in the spiritual sphere, and they have to be withstood. Because Christians already live with one foot in heaven, we are already participants in the spiritual struggle.

The hosts of Satan are called "spiritual" (pneumatikav , pneumatika ) because they are not blood and flesh; they are called "evil" because they attempt to thwart the will of God. It seems natural to associate these spiritual forces ( pneumatika ) in some way with the unclean spirits ( pneumata ) which Jesus cast out.

2. The Armor of God (6:13-18)

13Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. ¹⁴ Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, ¹⁵ and with your feet fitted with the readiness that comes from the gospel of peace. ¹⁶ In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. ¹⁷ Take the helmet of salvation and the sword of the Spirit, which is the word of God. ¹⁸ And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.

6:13 Therefore put on the full armor of God,

"Therefore," because Paul's readers must fight a foe that is scheming, inhuman, powerful, and evil, they need to be armed and protected with the equipment God supplies. They do not need to invent or manufacture their armaments; they just need to "put on" (lit., "take up") the resources God has already made available. Paul's repetition of the "full armor" of God is a reminder that we need the whole package; every piece is necessary.

so that when the day of evil comes,

In spite of the supernatural foe which Christians face, there is no need to be terrified when the "day of evil" comes. Salvation by grace is secured; protection against Satan is provided. Whether the "day of evil" is a final climactic showdown with Satan, or any occasion when evil must be resisted, is controversial. (If it is only at the end of human history, however, Paul's readers had no urgent need to be prepared for it.) It seems likely, therefore, that Christians in every age have to be ready when their day(s) of evil come. This view also fits Paul's reference to the "evil days" in 5:16.

you may be able to stand your ground,

A Roman centurion, according to Polybius, had to be the kind of man who could be relied upon to stand fast and not give way, even when hard-pressed. Likewise, it is the aim of the Christian soldiers to do their part to hold the battle line, to "withstand" (ajntisth'nai , antistçnai , "stand against") every assault of the enemy. James uses the same word when he says, "Resist the devil, and he will flee from you" (4:7).

and after you have done everything, to stand.

When a battle is over and the dust has settled, only one army is left standing on the field. The other army lies dead or has fled in retreat (cf. James 4:7). "Having done" (kathrgasavmenoi , katçrgasamenoi ) everything, likely carries the military sense the word has outside the N.T. Barth suggests that it means "to carry to victory" or "to finish the job." It is explained by Robinson as "having accomplished all that your duty requires."

6:14 Stand firm then,

Paul's repeated emphasis on "stand" is remarkable (vv. 11, 13 [twice], 14). In other epistles he exhorts his readers to stand firm in their faith (1 Cor 16:13), to stand firm in one spirit, not frightened by the adversaries (Phil 1:27-28), and rejoices in "this grace is which we stand" (Rom 5:2). Even though the enemy is formidable, and even though some comrades may quit, God's soldiers will stand!

with the belt of truth buckled around your waist,

The soldier who expects to stand in final victory will have to have been adequately equipped. As Paul begins writing his analogy of armament, he is probably chained to a Roman soldier (see v. 20). He uses the equipment of the soldier to illustrate his point, listing each piece in roughly the order a soldier would put it on.

The soldier's "belt" was a leather apron worn beneath the other armor like breeches. Since it is listed first, it is not likely the metal-studded belt worn over the armor or the sword-belt. Fastening this tough garment tight around the waist (lit. "girding the loins"), both protected vital inner organs and made rapid movement easier.

For the Christian soldier the first vital piece of armor is truth. It provides support and braces the soldier ready for action. Since Satan is the father of lies (John 8:44), we cannot expect his weapons to serve our cause. While this "truth" may be the gospel or Jesus himself, it seems more likely in this context to refer to the guileless honor and integrity of the Christian.

with the breastplate of righteousness in place,

The next piece donned by the Roman soldier was his metal breastplate (qwvraka , thôraka ). Both strong and light (17 kg.), it was said that an arrow shot from 20 paces left only a light scratch on it. This piece of frontal armor was vital for protection of the chest, lungs, and heart.

Like God himself (Isa 59:17), the Christian soldier wears a breastplate of righteousness. While this righteousness could be the innocent standing imputed to us by the death of Christ (Rom 3:21-26), it is more likely that Paul has the ethical quality of personal righteousness in view. The imputed righteousness is already taken care of by Christ; the righteousness that must now be taken up is the believer's own personal conduct.

6:15 and with your feet fitted with the readiness that comes from the gospel of peace.

The Roman soldier wore a low half-boot with a strong sole and open leather work above. It was studded with sharp nails to ensure a firm grip. His footwear was also designed for mobility, and Roman armies were renowned for their ability to march great distances in a short time.

The "gospel of peace" is the footwear for the Christian soldier. While the firm foundation of the gospel is implied here, Paul's expression "fitted with the readiness" puts most of the emphasis on the preparedness or preparation of the soldier. Without the sandal/boots he is relaxing; with them he is ready for combat. Paul's irony should not be overlooked: the gospel of peace makes us ready for war.

6:16 In addition to all this, take up the shield of faith,

The word for "shield" (qureovn , thyreon ) is closely related to the Greek word for "door" (quvra , thyra ). While some armies used a small, round shield, the Romans used a large, rectangular one which "covers the whole man like a door." The shield was as wide as a man's body and up to four feet in length. More than just a piece of personal protection, the shields formed a "portable wall" for the protection of the whole army, when soldiers stood side by side.

with which you can extinguish all the flaming arrows of the evil one.

The Roman shield was made of a wooden frame with as much as seven layers of oxhide, which could easily deflect and extinguish the flaming arrows shot by the enemy. These arrows, dipped in pitch and set ablaze, could strike terror and destruction to an army without such shields. Satan is called "the evil one" only here in Paul's writings.

The Christian soldier is defended by the shield of his faith. Whatever Satan throws at us can be successfully deflected by complete trust in God. Whether the onslaught comes in a heavy barrage of temptation or as an isolated dart of discouragement, depression, or despair, faith is our victory (1 John 5:4). Though Satan would have us throw down our shields and flee in panic, we can have utter confidence that God is able to protect and provide in all circumstances.

6:17 Take the helmet of salvation

The helmet of the legionnaire was made of bronze, often with two hinged cheek-pieces fastened by a chin-band. On marches the helmet was not worn, but slung on a strap. Putting on the helmet marked the beginning of battle.

The Christian soldier is protected by the helmet of salvation. It is this hope (1 Thess 5:8) of eternal life, in one sense already a present reality (Eph 2:8), that gives assurance of final victory.

and the sword of the Spirit,

The Roman sword, unlike the large Thracian weapon, was short enough to be effective in close-quarter, hand-to-hand combat. This sword was very sharp (see Heb 4:12) and is the only offensive weapon listed by Paul.

In switching from defense to offense, Paul also changes the grammar of his expression. Unlike the previous genitive expressions, where shield = faith and helmet = salvation, sword does not equal the Spirit. (Paul will go on to say that the sword of the Spirit equals the word of God.) The phrase "of the Spirit" means that the Holy Spirit is both the source of God's word, and the one who gives effectiveness to its cutting edge (see John 16:8-11).

which is the word of God.

By saying "which is," Paul refers back not just to the Spirit, but to the entire "sword of the Spirit" concept. This sword, the only weapon provided for the Christian warrior, is the "proclaimed word" (rJh'ma , rhçma ) of God, the gospel. By using rhçma instead of logos , Paul calls attention to the word of God in proclamation, not just to a written word lying on the shelf.

Paul's list of the "full armor" includes most of what would have been seen on a Roman soldier in his day. Nothing appears to be provided to protect the back. In John Bunyan's Pilgrim's Progress when Christian lacked armor for his back at the approach of Apollyon, he had no option but "to venture and stand his ground."

6:18 And pray in the Spirit

The soldier must maintain contact with his commanding officer. Prayer helps keep one in tune with the Lord and his purposes. Perhaps prayer should even be considered a part of the "full armor," because a consistent prayer life is a defense against attacks of Satan and prayer strengthens against temptation. Prayer is said to be "in the Spirit," since it is the Spirit who helps us pray, interceding "with groans that words cannot express" (Rom 8:26). To pray "in the Spirit" in 1 Cor 14:15 is to pray under the influence of the Spirit.

on all occasions with all kinds of prayers and requests.

Paul told the Thessalonians to "pray continually" (1 Thess 5:17). Whatever the occasion, God wants his children to pray regularly, consistently, and frequently. "Prayer" (proseuchv , proseuchç ) is the general word for communication with God, including all aspects of asking, praising, and giving thanks. "Request" (devhsi" , deçsis ) is a more specific word, indicating a special request or entreaty to God. When this word for "request" is found in the N.T., it is most often used in the context of making an entreaty on behalf of someone else.

With this in mind, be alert and always keep on praying for all the saints.

To "be alert" (ajgrupnevw , agrypneô ) is literally to "keep from falling asleep." Its use in Mark 13:33 shows that the word is synonymous with the word grhgorevw (grçgoreô ) ("watch," "stand guard duty") in Mark 13:35, 37. There is a sense, then, in which the praying Christian is standing guard to ensure the safety of his fellow soldiers. In Samuel's farewell speech to his people he caught the essence of this duty when he said, "And as for me, far be it from me that I should sin against God by failing to pray for you" (1 Sam 12:23).

3. Paul's Own Farewell (6:19-24)

¹⁹ Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, ²⁰ for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should. ²¹ Tychicus, the dear brother and faithful servant in the Lord, will tell you everything, so that you also may know how I am and what I am doing. ²² I am sending him to you for this very purpose, that you may know how we are, and that he may encourage you. ²³ Peace to the brothers, and love with faith from God the Father and the Lord Jesus Christ. ²⁴ Grace to all who love our Lord Jesus Christ with an undying love.

6:19 Pray also for me,

Paul's exhortation could be accurately phrased, "Pray concerning all the saints, and (especially) in behalf of me." By changing to a more specific preposition (uJpevr , hyper , in place of the earlier periv , peri ), Paul introduces himself as a special case for prayer. But much as Paul might need prayer in his own behalf, since he is imprisoned and facing possible death, what he actually requests in their prayers in the next clause is somewhat surprising.

that whenever I open my mouth, words may be given me

Paul does not crave relief or release; he craves boldness and an opportunity to proclaim the gospel (cf. Col 4:3). Specifically, Paul wants the right "word" or "utterance" to open his mouth. Though a veteran preacher of nearly three decades, Paul still depends upon God for his inspiration.

so that I will fearlessly make known the mystery of the gospel,

We forget too often that the most fearless preacher of the early church felt "weakness and fear, with much trembling" (1 Cor 2:3). By the help of the prayers of the saints, Paul would be able to speak "fearlessly" (ejn parrhsiva/ , en parrçsia , "in boldness," "in frank, open, honest, joyful confidence").

The "mystery of the gospel" Paul wants to make known is no longer a secret. It is God's plan for the salvation of a united human race, now being openly revealed through his apostles and prophets (Eph 3:3-5, 9).

6:20 for which I am an ambassador in chains.

The very thought of an ambassador being put in chains is contrary to all sense of fairness and all the conventions of warfare. An ambassador can be snubbed or expelled by the nation to which he is sent, but it is quite abnormal for him to be thrown in chains. Even the most hostile nations normally respect the freedom and safety of an ambassador, giving him safe conduct.

Even so, Paul does not lament his present state. Rather, he prays for an opportunity to proclaim an unchained gospel.

Pray that I may declare it fearlessly, as I should.

As in v. 19, Paul emphasizes again that they must pray that his preaching be done "fearlessly." Apparently the prayers of the saints were answered, for the Acts 28:30-31 record of his imprisonment says Paul continued for two years "boldly and without hindrance" preaching the kingdom of God and teaching about the Lord Jesus Christ. Paul was chained, but his gospel was not! His imprisonment in Rome only served to advance the gospel, which spread throughout the palace guard (Phil 1:12) and Caesar's own household (Phil 4:22).

6:21 Tychicus, the dear brother and faithful servant in the Lord,

Tychicus was a native of Asia Minor, and had traveled with Paul on part of the Third Missionary Journey (Acts 20:4). In 2 Tim 4:12 Paul mentions that he had sent Tychicus to Ephesus from his imprisonment in Rome. Tychicus not only carried this epistle, but also carried Paul's letter to the Colossians (Col 4:7-9), apparently at the same time. He also accompanied the runaway slave Onesimus back to his master (Col 4:9), thus carrying the letter to Philemon as well.

will tell you everything, so that you also may know how I am and what I am doing.

Paul apparently did not want to close out his letter with numerous items of purely personal interest. Since this letter would also be sent to many churches which did not know Paul personally (cf. Col 4:16), Paul determined to leave it to his courier Tychicus to inform the brethren in Ephesus about his affairs. Paul's incidental note that "you also" may know is a likely indication that the Christians at Colosse were receiving a letter as well.

6:22 I am sending him to you for this very purpose,

Paul knew how distressed the Christians of Asia Minor were because of his imprisonment. It was especially for their encouragement that he sent Tychicus to tell them first hand how things were going.

that you may know how we are, and that he may encourage you.

This entire verse is identical to Col 4:8. In both places Paul is eager that his messenger should encourage his friends, "to put new heart into the fainthearted."

6:23 Peace to the brothers,

Paul's epistles always begin with a word about "peace" and usually end with "peace" as well. Peace is that sense of well-being in the soul that comes when a person is right with God and right with his fellow man. It is the state in which we live when our alienation from God has ended (Eph 2:1-8). Peace is a dominant theme of Ephesians (see 1:2; 2:14, 15, 17; 4:3; 6:15, 23).

and love with faith from God the Father and the Lord Jesus Christ.

Faith and love seem inseparable in the Christian life. Since these are vital parts of that life, Paul wishes for them to appear in abundance in the lives of his readers. Like the word "peace," the word "faith" is also a dominant theme in this epistle (see 1:15; 2:8; 3:12, 17; 4:5, 13; 6:16, 23).

All these concepts - peace, love, and faith - have their source in God the Father and the Lord Jesus Christ. Thus Paul's closing prayer for his readers is much the same as his opening prayer (1:2).

6:24 Grace to all who love our Lord Jesus Christ

Although "grace" begins and ends all of Paul's epistles, it is especially appropriate in Ephesians. Paul's readers, formerly outcast Gentiles, owed all they had to the undeserved favor of God and Christ. Thus they are graciously included among "those who love our Lord Jesus Christ." To those whose very lives were the result of grace, may even more grace be given!

with an undying love.

Love which is "undying" (ajfqarsiva , aphtharsia ) could be either love which cannot be destroyed, or love which cannot be corrupted. Robinson defines it as "that endless and unbroken life in which love has triumphed over death and dissolution." Just as God's eternal grace has made it possible for his saints to have a blessed eternity, so should his saints respond with an undying love.

EPILOGUE

God sees the church as a wonderful possession. For Jesus the church is a beautiful bride, for whom he gladly gave up his life. But how do we see the church?

Do we see the church as a community of those who joyfully share every spiritual blessing? Do we see God's poetry, a people saved by grace and united in love? Do we see the saints of the long-hidden secret, now strengthened by the Spirit, indwelt by Christ, and filled by God? Do we see a body that is united in the bond of peace, growing to be like Jesus and renewed daily into the image of God? Do we see the love, light, and wisdom that make God's people so special? Do we see a marching army, fully equipped and competent to stand against any foe?

If we can just see ourselves with heaven's vision, we can begin to live the heaven-bound life. May we live each day in more complete awareness of who we really are in Christ. And may we live each moment in eager anticipation of the dawn of heaven, when we shall enjoy in Christ the consummation of everything God has created us to be.

-College Press New Testament Commentary: with the NIV

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-called Epistle to the Ephesians.

The Authorship

It is not admitted by all that Paul wrote it, though no other adequate explanation of its origin has ever been given. So far as subject matter and vocabulary and style are concerned, if Colossians is Pauline, there is little or nothing to be said against the Pauline authorship of this Epistle.

Relation to Colossians

As we have seen, the two Epistles were sent at the same time, but clearly Colossians was composed first. Ephesians bears much the same relation to Colossians that Romans does to Galatians, a fuller treatment of the same general theme in a more detached and impersonal manner.

The Destination

The oldest documents (Aleph and B) do not have the words en Ephesōi (in Ephesus) in Eph_1:1 (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here Col_4:16 " the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in Eph_1:1 as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.

The Date

The same date must be assigned as for Philemon and Colossians, probably a.d. 63.

The Place of Writing

This would also be the same, that is Rome, though Deissmann and Duncan argue for Ephesus itself as the place of writing. Some scholars even suggest Caesarea.

The Character of the Epistle

The same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters Ephesians 1-3 of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.

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 Heresies, 5.2,3; 1.8,5]; CLEMENT OF ALEXANDRIA, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; ORIGEN, [Against Celsus, 4,211]. It is quoted by VALENTINUS, A.D. 120, namely, Eph 3:14-18, as we know from HIPPOLYTUS [The Refutation of All Heresies, p. 193]. POLYCARP [Epistle to the Philippians, 12], testifies to its canonicity. So TERTULLIAN [Against Marcion, 5,17]. IGNATIUS [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.

Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. GROTIUS, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. ORIGEN and CLEMENT OF ALEXANDRIA, and even TERTULLIAN, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Eph 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop USHER has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are . . . and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. ALFORD makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Eph 6:21-22). As to the omission of "which are at Ephesus" (Eph 1:1), in Manuscript B., so "in Rome" (Rom 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.

Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Act 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Act 18:24-26), and Aquila and Priscilla (Act 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Act 19:10, the "two years" in which verse are only part of the time, and Act 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Eph 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Acts 20:18-35).

This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Eph 1:7 with Col 1:14; Eph 1:10 with Col 1:20; Eph 3:2 with Col 1:25; Eph 5:19 with Col 3:16; Eph 6:22 with Col 4:8; Eph 1:19; Eph 2:5 with Col 2:12-13; Eph 4:2-4 with Col 3:12-15; Eph 4:16 with Col 2:19; Eph 4:32 with Col 3:13; Eph 4:22-24 with Col 3:9-10; Eph 5:6-8 with Col 3:6-8; Eph 5:15-16 with Col 4:5; Eph 6:19-20 with Col 4:3-4; Eph 5:22-33; Eph 6:1-9 with Col 3:18; Eph 4:24-25 with Col 3:9; Eph 5:20-22 with Col 3:17-18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Acts 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Eph 6:19-20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Act 28:23, Act 28:30-31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Act 28:30) at least, and perhaps longer.

The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Act 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Eph 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Eph 2:19-22). The Epistle (Eph 4:17; Eph 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Eph 1:6-7; Eph 2:7, as to "grace," with Act 20:24, Act 20:32 : this may well be called "the Epistle of the grace of God" [ALFORD]. Also, as to his "bonds," Eph 3:1, and Eph 4:1 with Act 20:22-23. Also Eph 1:11, as to "the counsel of God," with Act 20:27. Also Eph 1:14, as to "the redemption of the purchased possession," with Act 20:28. Also Eph 1:14, Eph 1:18; Eph 2:20; Eph 5:5, as to "building up" the "inheritance," with Act 20:32.

The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE CHURCH OF THE FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal" [ALFORD]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [ALFORD]. Compare respectively Eph 1:11; Eph 2:5; Eph 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Eph 3:14-21), is then made the ground of practical exhortations. In these latter also (from Eph 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Eph 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Eph 6:13).

The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.

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 PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS. (Eph. 1:1-23)
• GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22)
• HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE. (Eph. 3:1-21)
• EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation.
• EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST. (Eph. 5:1-33)
• MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION. (Eph. 6:1-24)

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 only against flesh and blood, but also spiritual enemies; Eph 6:13, The complete armour of a Christian; Eph 6:18, and how it ought to be used; Eph 6:21, Tychicus is commended.

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 give exalted views of the love of God, and of the dignity and excellence of Christ, fortifying their minds against the scandal of the cross. He shows that they were saved by grace, and that however wretched they once were, they now had equal privileges with the Jews. He encourages them to persevere in their Christian calling, and urges them to walk in a manner becoming their profession, faithfully discharging the general and common duties of religion, and the special duties of particular relations.

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 against the enemies of their souls.

(Eph 6:19-24) The apostle desires their prayers, and ends with his apostolic blessing.

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 letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this because it is the only one of all Paul's epistles that has nothing in it peculiarly adapted to the state or case of that particular church; but it has much of common concernment to all Christians, and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (Eph 1:1) to the saints which are at Ephesus; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2Ti 4:12, he says he had sent to Ephesus. It is an epistle that bears date out of a prison: and some have observed that what this apostle wrote when he was a prisoner had the greatest relish and savour in it of the things of God. When his tribulations did abound, his consolations and experiences did much more abound, whence we may observe that the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle's design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the gospel, in order to it. In the former part he represents the great privilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state before their conversion, ch. 1-3. In the latter part (which we have in the Eph 4:1, Eph 5:1, and Eph 6:1 chapters) he instructs them in the principal duties of religion, both personal and relative, and exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity.

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 of children and parents, and of servants and masters (Eph 6:1-9). II. He exhorts and directs Christians how to behave themselves in the spiritual warfare with the enemies of their souls; and to the exercise of several Christian graces, which he proposes to them as so many pieces of spiritual armour, to preserve and defend them in the conflict (Eph 6:10-18). III. We have here the conclusion of the epistle, in which he takes his leave of them, recommending himself to the prayers of the believing Ephesians, and praying for them (Eph 6:19-24).

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 letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE EPHESIANS

The Supreme Letter

By common consent the Letter to the Ephesians ranks very high in the devotional and theological literature of the Christian Church. It has been called "The Queen of the Epistles"--and rightly so. Many would hold that it is indeed the highest reach of New Testament thought. When John Knox was very near his end, the book that was most often read to him was John CalvinSermons on the Letter to the Ephesians. Coleridge said of Ephesians that it was "the divinest composition of man." He went on: "It embraces first, those doctrines peculiar to Christianity, and, then, those precepts common with it in natural religion." Ephesians clearly has a place all its own in the Pauline correspondence.

And yet there are certain very real problems connected with it. These problems are not the product of the minds of over-critical scholars, but are plain for all to see. When, however, these problems are solved, Ephesians becomes a greater letter than ever and shines with an even more radiant light.

The Circumstances Of The Writing Of Ephesians

Before we turn to the doubtful things, let us set down the certainties. First, Ephesians was clearly written when Paul was in prison. He calls himself "a prisoner for Christ" (Eph_3:1 ); it is as "a prisoner for the Lord" that he beseeches them (Eph_4:1 ); he is "an ambassador in chains" (Eph_6:20 ). It was in prison, and very near to the end, that Paul wrote Ephesians.

Second, Ephesians has clearly a close connection with Colossians. It would seem that Tychicus was the bearer of both these letters. In Colossians Paul says that Tychicus will tell them all about his affairs (Col_4:7 ); and in Ephesians he says that Tychicus will give them all information (Eph_6:21 ). Further, there is a close resemblance between the substance of the two letters, so close that more than 55 verses in the two letters are verbatim the same. Either, as Coleridge held, Colossians is what might be called "the overflow" of Ephesians, or Ephesians is a greater version of Colossians. We shall in the end come to see that it is this resemblance which gives us the clue to the unique place of Ephesians among the letters of Paul.

The Problem

So, then, it is certain that Ephesians was written when Paul was in prison for the faith and that it has in some way the closest possible connection with Colossians. The problem emerges when we begin to examine the question of to whom Ephesians was written.

In the ancient days letters were written on rolls of papyrus. When finished, they were tied with thread, and, if they were specially private or important, the knots in the thread were then sealed. But it was seldom that any address was written on them, for the very simple reason that, for the ordinary individual, there was no postal system. There was a government post, but it was available only for official and imperial correspondence and not for the ordinary person. Letters in those days were delivered by hand and therefore no address was necessary. So the titles of the New Testament letters are not part of the original letters at all. They were inserted afterwards when the letters were collected and published for all the Church to read.

When we study Ephesians closely, we find it in the last degree unlikely that it was written to the church at Ephesus. There are internal reasons for arriving at that conclusion.

(a) The letter was written to Gentiles. The recipients were "Gentiles in the flesh, called the uncircumcision by what is called the circumcision, separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise" (Eph_2:11 ). Paul urges them "no longer to live as the Gentiles do" (Eph_4:17 ). The fact that they were Gentiles did not of itself mean that the letter could not have been written to Ephesus; but it is a fact to note.

(b) Ephesians is the most impersonal letter Paul ever wrote. It is entirely without personal greetings and without the intimate personal messages of which the other letters are so full. That is doubly surprising when we remember that Paul spent longer in Ephesus than in any other city, no less than three years (Act_20:31 ). Further, there is no more intimate and affectionate passage in the whole New Testament than Act_20:17-35 where we have Paulfarewell talk to the elders of Ephesus, before he left Miletus on his last journey. It is very difficult to believe in face of all this that Paul would have sent a letter to Ephesus which was so impersonal.

(c) The indication of the letter is that Paul and the recipients did not know each other personally and that their knowledge of each other came by hearsay. In Eph_1:15 Paul writes: "Because I have heard of your faith in the Lord Jesus." The loyalty of the people to whom he was writing was something which had come to him by information and not by experience. In Eph_3:2 he writes to them: "Assuming that you have heard of the stewardship of Godgrace that was given to me for you." That is to say: "If you have heard that God gave me the special task and office of being the apostle to Gentiles such as you." The Churchknowledge of Paul as the apostle to the Gentiles was something of which they have heard, but not something which they knew by personal contact with him. So, then, within itself the letter bears signs that it does not fit the close and personal relationship which Paul had with the Church at Ephesus.

These facts might be explained; but there is one external fact which settles the matter. In Eph_1:1 none of the great early manuscripts of the Greek New Testament contain the words in Ephesus. They all read: "Paul...to the saints who are also faithful in Christ Jesus." And we know, from the way in which they comment on it, that that was the form in which the early Greek fathers knew the text.

Was Paul The Author?

Some scholars have gone on to find still another difficulty in Ephesians. They have doubted whether Paul was the author of the letter at all. On what grounds do they base their doubts?

They say that the vocabulary, is different from the vocabulary of Paul; and it is true that there are some seventy words in Ephesians which are not found in any other letter written by Paul. That need not trouble us, for the fact is that in Ephesians Paul was saying things which he had never said before. He was travelling a road of thought along which he had not before travelled; and naturally he needed new words to express new thoughts. It would be ridiculous to demand that a man with a mind like Paulshould never add to his vocabulary and should always express himself in the same way.

They say that the style is not the style of Paul. It is true-- we can see it even in the English, let alone in the Greek--that the style of Ephesians is different from that of the other letters. The other letters are all written to meet a definite situation. But, as A. H. McNeile has said, Ephesians is "a theological tract, or rather a religious mediation." Even the use of language is different. Moffatt puts it this way--generally speaking, Paullanguage pours out like a torrent; but in Ephesians we have "a slow, bright stream, flowing steadily along, which brims its high banks." The length of the sentences in Ephesians is astonishing. In the Greek Eph_1:3-14 ; Eph_1:15-23 ; Eph_2:1-9 ; Eph_3:1-7 are each one long, meandering sentence. McNeile very beautifully and rightly calls Ephesians "a poem in prose." All this is very unlike Paulnormal style.

What is to be said to this? There is first the general fact that no great writer always writes in the same style. Shakespeare can produce the very different styles of Hamlet, A Midsummer NightDream, The Taming of the Shrew, and the Sonnets. Any great stylist--and Paul was a great stylist--writes in a style to fit his aim and his circumstances at the time of writing. It is bad criticism to say that Paul did not write Ephesians simply because he has evolved a new vocabulary and a new style.

But there is more. Let us remember how Paul wrote most of his letters. He wrote them in the midst of a busy ministry, when, for the most part, he was on the road. He wrote them to meet a demanding problem which had to be dealt with at the moment. That is to say, in most of his letters Paul was writing against time. Now let us remember that Paul, if he wrote Ephesians, wrote it when he was in prison. That is to say, he had all the time in the world to write it. Is it any wonder that the style of Ephesians; is not the style of the earlier letters?

Moreover, this difference in style, this meditative, poetical quality is most apparent in Eph 1-3, and they are one long prayer, culminating in a great doxology. There is in fact nothing like this in all Paulletters. This is the language of lyrical prayer, not the language of argument or controversy or rebuke.

The differences are far from proving that Ephesians is not by Paul.

The Thought Of The Epistle

Certain scholars wish to go on to say that the thought of Ephesians is beyond the thought of any of the other letters of Paul. Let us see what that thought is. We have seen that Ephesians is intimately connected with Colossians whose central thought is the all-sufficiency, of Jesus Christ. In Jesus Christ were hidden all the treasures of wisdom and knowledge (Col_2:3 ); all the fulness of God dwelt in him (Col_1:19 ); in him the whole fulness of deity dwells bodily (Col_2:9 ); he alone is necessary and sufficient for mansalvation (Col_1:14 ). The whole thought of Colossians is based on the complete sufficiency of Jesus Christ.

The thought of Ephesians is a development of that conception. It is summarized in two verses of the first chapter, in which Paul speaks of God as, "having made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth." (Eph_1:9-10 ).

The key thought of Ephesians is the gathering together of all things in Jesus Christ. In nature as it is without Christ there is nothing but disunity and disharmony; it is "red in tooth and claw." Mandominion has broken the social union which should exist between man and the beasts; man is divided from man; class from class; nation from nation; ideology from ideology; Gentile from Jew. What is true of the world of outer nature is true of human nature. In every man there is a tension; every man is a walking civil war, torn between the desire for good and the desire for evil; he hates his sins and loves them at one and the same time. According to both Greek and Jewish thought in the time of Paul, this disharmony extends even to the heavenly places. A cosmic battle is raging between the powers of evil and the powers of good; between God and the demons. Worst of all there is disharmony between God and man. Man, who was meant to be in fellowship with God, is estranged from him.

So, then, in this world without Christ, there is nothing but disunity. That disunity is not Godpurpose but it can become a unity only when all things are united in Christ. As E. F. Scott has it: "The innumerable broken strands were to be brought together in Christ, knotted again into one, as they had been in the beginning." The central thought of Ephesians is the realization of the disunity in the universe and the conviction that it can become unity only when everything is united in Christ.

The Origin Of PaulThought

How did Paul arrive at this great conception of the unity of all things in Jesus Christ? Most likely he came to it in two ways. It is surely the inevitable outcome of his conviction, stated so vividly in Colossians, that Christ is all-sufficient. But it may well be that there was something else which moved Paulmind in this direction. He was a Roman citizen and proud of it. In his journeys Paul had seen a great deal of the Roman Empire, and now he was in Rome, the imperial city. In the Roman Empire a new unity had come to the world. The pax Romana, the Roman peace, was a very real thing. Kingdoms and states and countries, which had struggled and warred with each other, were gathered into a new unity in the Empire which was Rome. It may well be that in his imprisonment Paul saw with new eyes how all this unity centred in Rome; and it may well have seemed to him a symbol of how all things must centre in Christ, if a disunited nature and world and humanity were ever to be gathered into a unity. Surely, so far from being a conception that was beyond his thinking, all Paulthinking and experience would lead him precisely to that.

The Function Of The Church

It is in Eph 1-3 that Paul deals with this conception of the unity in Christ. In the second three chapters he has much to say of the place of the Church in Godplan to bring about that unity. It is here that Paul strikes out one of his greatest phrases. The Church is the Body of Christ. The Church is to be hands to do Christwork, feet to run upon his errands, a mouth to speak for him. So, then, we have a double thesis in Ephesians. First, Christ is Godinstrument of reconciliation. Second, the Church is Christinstrument of reconciliation. The Church must bring Christ to the world; and it is within the Church that all the middle walls of separation must be broken down. It is through the Church that the unity of all the discordant elements must be achieved. As E. F. Scott has it: "The Church stands for that purpose of world-wide reconciliation for which Christ appeared, and in all their intercourse with one another Christians must seek to realize this formative idea of the Church."

Who But Paul?

This is the thought of Ephesians. As we have seen, there are some who, thinking of the vocabulary and the style and the thought of this letter, cannot believe that Paul wrote it. E. J. Goodspeed, the American scholar, has put forward an interesting--but unconvincing--theory. The probability is that it was in Ephesus about the year A.D. 90 that the letters of Paul were first collected and sent out to the Church at large. It is Goodspeedtheory that the man responsible for that collection, some disciple of Paul, wrote Ephesians as a kind of introduction to the whole collection. Surely that theory breaks down on one salient fact. Any imitation is inferior to the original. But so far from being inferior Ephesians might well be said to be the greatest of all the Pauline letters. If Paul did not write it himself, we have to postulate as its writer someone who was possibly greater than Paul. E. F. Scott very relevantly demands: "Can we believe that in the Church of Paulday there was an unknown teacher of this supreme excellence? The natural assumption is surely that an epistle so like the work of Paul at his best was written by no other man than by Paul himself." No man ever had a greater vision of Christ than this which sees in Christ the one centre in whom all the disunities of life are gathered into one. No man ever had a greater vision of the Church than this which sees in the Church Godinstrument in that world-wide reconciliation. And we may well believe that no man other than Paul could rise to a vision like that.

The Destination Of Ephesians

We must now return to the problem which earlier we left unsolved. If Ephesians was not written to Ephesus--to what church was it written?

The oldest suggestion is that it was written to Laodicea. In Col_4:16 Paul writes: "And when this letter has been read among you, have it read also in the church of the Laodiceans; and see that you read also the letter from Laodicea." That sentence makes certain that a letter had gone from Paul to the church at Laodicea. We possess no such letter amongst Paulletters as they stand. Marcion was one of the first people to make a collection of Paulletters, just about the middle of the second century, and he actually calls Ephesians the Letter to the Laodiceans. So from very early times there must have been a feeling in the Church that Ephesians was actually sent in the first instance to Laodicea.

If we accept that interesting and attractive suggestion, we still have to explain how the letter lost its individual address to Laodicea and came to be connected with Ephesus. There could be two explanations.

It may be that, when Paul died, the church at Ephesus knew that the church at Laodicea possessed a wonderful letter from Paul; and wrote to Laodicea asking for a copy. A copy may have been made and sent off, omitting only the words in Laodicea in the first verse, and leaving a blank as the earliest manuscripts have a blank there. Almost thirty years later the letters of Paul were collected for general publication. Now Laodicea was in a district which was notorious for earthquakes, and it may well have been that all its archives were destroyed; and that, therefore, when the collection was made, the only copy of the Letter to the Laodiceans was that which survived in Ephesus. That letter may then have come to be known as the Letter to the Ephesians, because it was in Ephesus that the only extant copy survived.

The second suggested explanation was propounded by Harnack, the great German scholar. In the later days the church in Laodicea sadly fell from grace. In the Revelation there is a letter to Laodicea which makes sad reading (Rev_3:14-22 ). In that letter the church of Laodicea is unsparingly condemned by the Risen Christ, so much so that he says to her in that vivid phrase: "I will spew you out of my mouth" (Rev_3:16 ). Now in the ancient world there was a custom called damnatio memoriae, the condemnation of a manmemory. A man might have rendered many a signal service to the state, for which his name might occur in books, in the state annals, in inscriptions and on memorials. But if such a man ended in some base act, some utter wreck of honour, his memory was condemned. His name was erased from all books, obliterated from all inscriptions, chiselled out of all memorials. Harnack thinks it possible that the church of Laodicea underwent a damnatio memoriae so that her very name was obliterated from the Christian records. If that were so, then the copies of the Letter to Laodicea would have no address at all; and when the collection was made at Ephesus, the name of Ephesus might well have become attached to it.

The Circular Letter

Both these suggestions are possible but still another suggestion is far more likely. We believe that Ephesians was not in fact written to any one church, but was a circular letter to all PaulAsian churches. Let us look again at Col_4:16 . He writes: "And when this letter has been read among you, have it read also in the church at Laodicea; and see that you read also the letter from Laodicea." Paul does not say that the Colossians must read the epistle to Laodicea; they must read the epistle from Laodicea. It is as if Paul said: "There is a letter circulating; at the present moment it has reached Laodicea; when it is sent on to you from Laodicea be sure to read it." That sounds very like as if there was a letter circulating among the Asian churches,. and we believe that letter was Ephesians.

The Quintessence Of Paul

If this be so, Ephesians is Paulsupreme letter. We have seen that Ephesians and Colossians are very close to each other. We believe that what happened was that Paul wrote Colossians to deal with a definite situation, an outbreak of heresy. In so doing he stumbled on his great expression of the all-sufficiency of Christ. He said to himself: "This is something that I must get across to all men." So he took the matter he had used in Colossians, removed all the local and temporary and controversial aspects, and wrote a new letter to tell all men of the all-sufficient Christ. Ephesians, as we see it, is the one letter Paul sent to all the eastern churches to tell them that the destined unity of all men and of all things could never be found except in Christ, and to tell them of the supreme task of the Church that of being Christinstrument in the universal reconciliation of man to man and of man to God. That is why Ephesians is the Queen of the Epistles.

Study Method

In Ephesians Paulargument is very closely woven together. It often proceeds in long complicated sentences which are difficult to unravel. If we are really to grasp his meaning, there are passages where it will be better to read the letter, first in fairly long sections and then break down these sections into shorter passages for detailed study.

FURTHER READING

Ephesians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. Armitage Robinson, St. PaulEpistle to the Ephesians (MmC; G)

E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB; New Century Bible

E: English Text

G: Greek Text

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 (Continued)

The Armour Of God (Eph_6:10-20)

The Final Blessing (Eph_6:21-24)

Constable: Ephesians (Book Introduction)

Introduction

Historical background

Almost all Christians believed in the Pauline authorship of Ephesians until the nineteenth century when destructive biblical criticism gained influence (cf. 1:1; 3:1). The critics built a case against Pauline authorship from linguistic and stylistic features, literary comparisons chiefly with Colossians, historical evidence, and doctrinal peculiarities.

"When all the objections are carefully considered it will be seen that the weight of evidence is inadequate to overthrow the overwhelming external attestation to Pauline authorship, and the Epistle's own claims."¹

Most conservative New Testament scholars hold to the tradition that Paul wrote Ephesians along with Colossians, Philemon, and Philippians, the other "Prison Epistles," during his first Roman imprisonment, 60-62 A.D. (3:1; 4:1; 6:20; cf. Acts 28:16-31). During this time Paul was under house arrest. He lived in his own rented quarters under guard by Roman soldiers. He could have visitors and could minister without hindrance as far as his confinement permitted (Acts 28:16, 30-31). He was not chained in a prison cell at this time as he was during his second Roman imprisonment when he wrote 2 Timothy (cf. 2 Tim. 1:16). For some interpreters, the reference to Paul having recently sent Tychicus to Ephesus in 2 Timothy 4:12 seems to put the composition of Ephesians in the second imprisonment (cf. Eph. 6:21-22). However the similarities between Ephesians and Colossians have led most scholars to conclude that Paul wrote these two letters at the same time. The evidence for his having written Colossians and Philemon during the first imprisonment is strong.

Paul knew Ephesus and the church in that city well. He had ministered in Asia Minor, the Roman province of which Ephesus was the capitol, with Ephesus as his headquarters for about three years, 53-56 A.D. (Acts 19:1-20:1). It appears that he sent this epistle to the Ephesian church so the Christians there would subsequently circulate it among the other churches.² Three other New Testament books went first to Ephesus: 1 and 2 Timothy, and Revelation (cf. Rev. 2:1). Tychicus evidently delivered this epistle to the Ephesian church (Eph. 6:21-22).

Purpose

Paul's frequent references to the church as a mystery, previously unknown but now revealed, identify the apostle's main purpose in writing as having been the exposition of the mystery of the church (1:9; 3:3-4, 9; 5:32; 6:19). His emphasis on the church as Christ's body in which both Jewish and Gentile believers are one suggests that Paul wrote to promote unity in the Ephesian church and in the universal church. The emphasis on the importance of love is also strong. More than one-sixth of Paul's references to love in his 13 epistles occur in Ephesians. This also shows that he wanted to promote Christian unity in the church.

Message³

The Book of Ephesians enables us to view God's creation from an alpine altitude. When we study this book, it is as though we have climbed a high mountain peak because the book gives us that kind of perspective on what God has created. Recall the opening scenes in The Sound of Music movie where Maria Von Trapp is standing in a high meadow looking over the valleys and mountains beyond. Yet the creation Ephesians opens up to our vision is not the physical creation but the church and its position and importance in the panorama of God's program. The church is the subject of Ephesians.

One of the features of this book that distinguishes it from other Pauline epistles is its universal character. Ephesians deals with matters of perspective that are important to all churches of all ages. Ephesians is not like 1 Corinthians that concerns itself with the situation of one local congregation primarily. It is more like Romans that deals with the great revelations that transcend local church polity.

Ephesians is an exposition of one of the most important statements Jesus ever uttered during His earthly ministry. That statement is in Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." Other epistles similarly expound other teachings that Jesus gave while He walked this earth. For example, the Epistle of James is really an exposition of Jesus' Sermon on the Mount. John's first epistle is an exposition of Jesus' Upper Room Discourse. Likewise Ephesians explains Jesus' teaching concerning the church. All the New Testament epistles deal with the church, of course. However, Ephesians lifts us above all the other revelation on this subject and puts the church in perspective in the plan of God. Paul developed both the building of the church and the conflict of the church, suggested in Jesus' statement, here.

Paul introduced the central teaching of Ephesians in its first verse. We read, "To the saints . . . in Christ Jesus." This phrase indicates the composition of the church. It alerts us to what will follow in the epistle. The phrase "the saints" reflects the diversity and differences that exist in the church. Paul had much to say in this letter about God's individual blessing of believers (e.g., 1:3-2:10). However the phrase "in Christ Jesus" emphasizes the unification of these individuals in one united church. Paul also had much to say about the corporate calling of believers in this letter (e.g., 2:11-3:19). The church is one organism that God has created from individual believers in this age whom God has united in a vital relationship with Jesus Christ. The figure of the human body with its diverse members controlled by one head (2:14-16) is the perfect illustration of the church.

As we examine the central teaching in Ephesians we can see that it falls into two parts. First, there is revelation concerning the eternal character of the church. Second, there is teaching about the temporal conduct of the church.

Consider first the revelation concerning the eternal character of the church. Ephesians tells us three things about the character of the church.

First, it reveals its conception. The church was in the plan of God from eternity past. It was not something God devised the day Jesus Christ died because the Jews had rejected their Messiah. Some dispensational expositors have referred to the church as a parenthetical part of God's eternal plan. That does not mean the church was an after-thought by God. The church is just as much a part of God's plan for human history as the nation of Israel. God did not reveal it in the Old Testament. It is a mystery, a New Testament revelation not revealed previously. Nevertheless it was always part of God's plan. This is important for us to realize because when we see that God brought the church into existence it is easier to believe that Satan will never destroy the church.

The second thing Ephesians reveals about the eternal character of the church is its construction. Whereas God viewed the church in the past as part of His eternal plan, He is constructing it in the present by His eternal power. In Ephesians there is much emphasis on power, the tremendous power of God. Paul prayed that his readers would grow in their understanding of the eternal power of God, the power that raised Jesus from the grave (1:18-19). Paul used four different Greek words for power in 1:19. This is the same power that has raised the Christian up and seated him or her with Christ in the heavenly realms now (2:4-6). Moreover it is the same power available to you and to me as we engage our spiritual enemy who is trying to tear down the church (6:10-11). Too often the church fails because Christians think it cannot succeed. We fail to appreciate the eternal divine power presently available to build the church and to defeat its foes.

The third thing we learn from this epistle about the character of the church is its consummation. This too involves an eternal perspective. Ephesians reveals that the church will serve the purpose of God throughout eternity future (2:4-7; 3:8-10). The church will demonstrate the richness of God's grace to all beings forever (2:7). It will also demonstrate the richness of God's wisdom to all beings forever (3:10).

In summary, Ephesians reveals the important place the church has in God's eternal plan for history. In the past He conceived of it as part of His eternal plan. In the present He is constructing it with His eternal power. In the future He will bring it to consummation in fulfillment of His eternal purpose.

Whereas the revelation of the church's eternal character constitutes a major portion of this epistle Paul also taught much about the temporal conduct of the church. The church's eternal character has major implications for its temporal conduct (4:1). We can organize this part of the revelation under three headings as well.

The first implication of the character of the church that I want to point out that Paul stressed relates to its construction. Since the church is what it is, the unified body of Christ, it is very important that Christians preserve this unity (4:1-3). Note that this is not a unity among professing Christians that we must achieve. It is a unity among genuine Christians that we must preserve. We must be very careful to avoid causing divisions in the body of Christ. One of the seven things Solomon wrote that the Lord hates is someone who spreads strife among his brothers (Prov. 6:19).

A second implication of the character of the church relates to its confession. The church, Paul urged, must make a confession or give testimony to God. This is the will of God (5:15-17). We do this by sanctifying all of life to God, setting it apart to Him for His honor and glory. Consequently Paul talked about the basic relationships of life--husbands and wives, parents and children, employers and employees. Our faith must have an impact on these relationships. The church makes its confession before the world not primarily by formulating creeds of belief but by demonstrating sanctification in conduct.

Third, another implication of the character of the church that Paul explained relates to its conflict with the forces opposed to God's purposes. We must arm ourselves, stay alert, and take a stand against these spiritual forces (6:10-11).

To summarize, the church must maintain unity as it grows. It must sanctify every relationship as it makes its confession to the world. It must also stand firm against its spiritual enemies as it conflicts with Satan's forces. You see how these points clarify Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." The church cooperates with God as He builds it in three ways. It must remain united itself. Second, it must present a message of purity and holiness to the world by its sanctified relationships. Third, it must fight God's enemies after putting on the whole armor of God.

Attempting to summarize the teaching of Ephesians into a short message statement I would phrase it this way. Ephesians reveals that the church is part of God's eternal plan, and it grows as a result of God's power working through believers' lives, overcoming their spiritual enemies.

We come next to the abiding appeal that this letter contains. I said Paul summarized the central revelation of Ephesians in 1:1, "the saints . . . in Christ Jesus." Similarly he summarized the timeless exhortation of this letter in 4:1, "Walk . . . worthy of the calling with which you have been called."

First, we are to walk in view of God's eternal plan. That is, we should live now with God's purposes throughout eternity clearly in view. God chose us before the creation of the world so He could conform us to the image of His Son (1:4; Rom. 8:29). We are to "grow up . . . into Him . . . even Christ" (4:15). The measure in which we are living in holiness and in love is the measure in which we are conforming to God's eternal plan. Paul did not tell us to be holy because decency demands it, or because God may discipline us if we don't. We are to live thinking about God's eternal plan and remembering that God had our individual lives in His mind from eternity past.

We can walk according to God's plan only by appropriating His almighty power. God is able to enable us to walk in this plan by His power. "Now to Him who is able to do exceeding . . ." (3:20-21). We have the power to walk worthily. However, we must allow God's Spirit to control us if we want to walk in harmony with God's will (5:18).

Third, we are to walk opposing God's unseen enemies as well as in view of God's eternal plan and appropriating God's almighty power. We need to balance the passive "be filled with the Spirit" with the active "stand firm" (6:14). Our enemies are not primarily other people but the unseen demonic personalities behind them. In former years, people scoffed at the idea of demons and malignant spiritual forces. Today there is a more realistic awareness of their existence and powerful influence. We must engage spiritual enemies with spiritual arms: truthfulness, righteous conduct, the gospel, trust in God, the Word of God appropriate to the need, and prayer (6:14-18).

Finally let me make application of the message of this epistle to us.

The measure of the church's power to change the world is the measure of her other-worldliness. Many in our day criticize the church for being uninvolved, or at least not involved enough, with the physical problems of people. Ephesians teaches us that the way to help people the most is by dealing with unseen issues: unity, love, holiness, prayer, and evangelism. We do the church's work much more effectively by praying than by picketing, by protesting, and by politicking. The measure of the church's power to help the world is the measure of her other-worldliness. The church must remember her heavenly calling in the eternal plan of God to realize all God purposes for her.

Conversely the measure of the church's other-worldliness is the measure of her influence in the world. If we really see God's purpose for the church, we can never remain unconcerned about or uninvolved with the physical problems of people. Was our Lord insensitive to suffering, unconcerned about injustice, or lacking in compassion toward the oppressed? Never, and He is the Head into whom we are to grow up.

"The church of God can never help God when she ceases to be other-worldly. When she is other-worldly she helps the world; and cannot avoid doing so."⁴

Constable: Ephesians (Outline)

Outline

I. Salutation 1:1-2

II. The Christian's calling 1:3-3:21

A. Individual calling 1:3-2:10

1. The purpose: glory 1:3-14

2. The means: knowledge 1:15-23

3. The motive: grace 2:1-10

B. Corporate calling 2:11-3:19

1. Present unity 2:11-22

2. Past ignorance 3:1-13

3. Future comprehension 3:14-19

C. Doxology 3:20-21

III. The Christian's conduct 4:1-6:20

A. Spiritual walk 4:1-6:9

1. Walking in unity 4:1-16

2. Walking in holiness 4:17-32

3. Walking in love 5:1-6

4. Walking in light 5:7-14

5. Walking in wisdom 5:15-6:9

B. Spiritual warfare 6:10-20

IV. Conclusion 6:21-24

Constable: Ephesians

Ephesians

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Copyright 2003 by Thomas L. Constable

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 Sea, now called the Archipelago. In it was the temple of Diana, one of the seven wonders of the world. St. Paul had staid there two years, and preached another year thereabouts. See Acts xx. The chief design of this Epistle was to hinder the Ephesians, and others in the neighbouring cities, from being seduced by false teachers, who were come among them. In the first three chapters he extols the grace of God, in mercifully calling the Gentiles. It was written when St. Paul was a prisoner; (see Chap. iv. 1. and vi. 20.) but whether during his first imprisonment, at Rome, an. 62 [in the year A.D. 62], or in the latter imprisonment, as others judge about an. 65, in uncertain. (Witham) ---Ephesus was the capital of Lesser Asia, and celebrated for the temple of Diana, to which the most part of the people of the East went frequently to worship. But St. Paul having preached the gospel there for two years the first time, and afterwards for about a year, converted many. He wrote his Epistle to them when he was a prisoner at Rome, and sent it by Tychicus. He admonishes them to hold firmly the faith which they had received; and warns them, and also those neighbouring cities, against the sophistry of philosophers and the doctrine of false teachers, who were come among them. The matters of faith contained in this Epistle, are exceedingly sublime, and consequently very difficult to be understood. It was written about twenty-nine years after our Lord's ascension. (Challoner) --- Ephesus was the chief city in Asia Minor, much given to superstitions, and not less to debauchery and libertinism. In it was the famous temple of Diana. St. Paul had preached in this place three years; (Acts xx.) so that all, both Jews and Gentiles, heard the word of the Lord, till he was driven away by Demetrius, the silversmith. At his departure, he left Timothy (1 Timothy i.) to maintain the purity of the gospel, and preserve them from the fables, which St. Paul had warned the Ephesians, would be introduced among them by rapacious wolves, and men talking perversely, to lead disciples after them. The Gentile converts held fast to the doctrines they had received from St. Paul: the Jews were the chief innovators. To the former the apostle writes this Epistle, praising their steadfastness, and instructing them more fully in the hidden mysteries of faith, viz. redemption, justification, call of the Gentiles, predestination, and the glorification of Christ, and his body, the Church. In the fourth, and succeeding chapters, he exhorts them to the practice of morality, and to fulfill their respective duties of parents, children, masters, servants, &c. and finally reminds all the soldiers of Christ, to be armed with spiritual weapons against all the assaults of the devil. St. Jerome observes that this Epistle, especially the first three chapters, are intricate and difficult; probably owing to the sublimity of the subject. The last three contain the most interesting morality. (Estius. passim.) See also Acts xviii. 19. et seq. and xix. 1. et sequ. --- When Cardinal Pole was consulted by what method the obscure passages of St. Paul's Epistles could be best unfolded, he replied: Let the reader begin with the latter part, where the apostle treats of morality, and practise that which is delivered there; and then let him go back to the beginning, where points of doctrine are discussed with great acuteness and subtilty.

====================

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 metropolis of the lesser Asia, and one of the twelve cities of Ionia, and the first and chief of them: it is said to be built by the Amazons ^b: it was famous for the magnificent temple of Diana; and the inhabitants of it were very much given to superstition and idolatry, and even to devilish arts, Act 19:19. It abounded with orators and philosophers, and men of great wisdom and learning ^c; and was formerly a very rich, trading, flourishing city, but now a village, and a poor desolate place; it retains the name of Efeso, though the Turks call it Aia Salik. Hither the Apostle Paul first went after he had been at Corinth, though he then made but a short stay; when he came thither again, he found twelve disciples, and was the instrument of making a great many more: here he continued two or three years and formed a Gospel church, very large and flourishing, to whom he writes this epistle; and which was written by him when he was a prisoner at Rome, as appears by several passages in it, Eph 3:1, and seems to have been written much about the same time as were the epistles to the Philippians, and to the Colossians, and to Philemon. Dr. Hammond thinks it was written about the year 58, and Dr. Lightfoot places it in 59, and the fifth year of Nero. The occasion of it was the foresight the apostle had of false teachers that would spring up in this church, after his death, and spread their pernicious doctrines, and draw away disciples after them, and do great mischief in the church; wherefore the design of this epistle is to establish the saints in the doctrines of the Gospel, that so they might not be carried away with the errors of the wicked: the subject matter of it is most excellent; it treats of the most sublime doctrines of grace, of divine predestination, and eternal election, of redemption by Christ, and of peace and pardon by his blood, of conversion by the power of efficacious grace, and of salvation by the free grace of God, in opposition to works: it also very largely treats of the nature and usefulness of the Gospel ministry, and of gifts qualifying for it, and of the several duties of religion incumbent on Christians; and the method which is used is exceeding apt and beautiful, for the apostle first begins with the doctrines of the Gospel, which he distinctly handles and explains, and then proceeds to enforce the duties belonging to men, both as men and Christians.

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 children and parents, and of servants and masters; and next he exhorts the saints in general to constancy and perseverance in the exercise of grace, and the performance of duty in the strength of Christ, and with the use of the armour of God described by him; entreats them to pray for him; gives the reasons of sending Tychicus, who brought them this epistle, and closes it with his apostolical salutation. He begins with the duties of children to their parents, which are submission and obedience to them, honour, fear, and reverence of them; the arguments engaging thereunto are taken from the light of nature and reason, from the command of God, and the promise annexed to it, Eph 6:1. Then follow the duties of fathers to their children, who are exhorted not to use them with too much rigour, and so provoke them to wrath, but to bring them up in a religious manner, that they may serve the Lord, Eph 6:4. Next he observes the duties of servants to their masters, which are subjection and obedience, which should be done with reverence of them, with simplicity of heart, as unto Christ, not with eyeservice, as menpleasers, but with the heart, and with good will, as doing the will of God, and as if it was to the Lord, and not men; to which they are encouraged by a promise of reward which is given without respect to bond or free, Eph 6:5. And masters, they are exhorted to do what is right and just to their servants, and not terrify them with menaces; to which they are moved by the consideration of their having a master in heaven, who is no respecter of persons, Eph 6:9. From hence the apostle passes to a general exhortation to the saints to behave with firmness and constancy of mind, though they had many enemies, and these mighty and powerful, and more than a match for them; relying on the power and strength of Christ, and making use of the whole armour of God, which he advises them to take, that they might stand and withstand in the worst of times, Eph 6:10, the several parts of which he enumerates, as the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, whereby the fiery darts of Satan are quenched, the helmet of salvation, the sword of the Spirit the word of God, and spiritual prayer of every sort for all saints, attended with watching and perseverance, Eph 6:14, which last part of the spiritual armour being mentioned, leads on the apostle to entreat the Ephesians to pray for him, that he might freely and boldly preach the Gospel; which he commends from the mysterious nature and subject of it, from his character as an ambassador for it, or for Christ, the sum and substance of it, and from his being in bonds for it; which showed how great an esteem he had of it, and how heartily concerned he was to preach it without fear, Eph 6:19. And then adds, that the reasons of his sending Tychicus, whom he describes by his relation to him as a brother, and his affection for him, and by his office as a minister, and his faithfulness in it, were, that they might be acquainted with his circumstances, in what state and condition he was, both with respect to things temporal and spiritual, and that their hearts might be comforted by him, Eph 6:21. And the epistle is concluded with the apostle's salutation; and the persons saluted are the brethren of this church, and all that love Christ Jesus sincerely; and the blessings wished for are peace, love, with faith and grace; the persons from whom they are desired are God the Father, and the Lord Jesus Christ, Eph 6:23.

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. Even though we were dead in sin and fully deserved God's wrath, he saved us and brought us into the body of Christ. It is a glorious privilege to be a part of Christ's body, and it carries with it a glorious responsibility.

We are saved by grace, for good works. God saved us so that he could live in us and work through us. We are filled with his fullness and re-created in his likeness. We are imitators of God. His power works in us, making possible more than we could ever ask or think. We are strong in the Lord and in his mighty power. The message of Ephesians is a message of salvation: God gives it; man lives it.

THE WRITER

From earliest times the church has acknowledged Paul as the author of Ephesians. But while Ephesians has been called "the quintessence of Paulinism," it is now widely denied that Paul wrote the book. Despite the current trend in scholarly criticism, there are good and sufficient reasons for upholding Paul as the author.

Reasons to Support Paul as the Author

1. The letter claims to have been written by Paul (1:1 and 3:1), and has several personal references (1:15-16; 4:1; 6:19-20). Those who deny this claim must assume the burden of proving otherwise.

2. The letter was widely known and accepted in the early church, and no one (not even the heretic Marcion) disputed that Paul was the author.

3. The letter is filled with Pauline features. Is it more likely that an imitator copied Paul's writing style in 90 to 95% of the epistle, or that Paul himself wrote it, diverging from his usual style 5 to 10% of the time?

4. The letter closely parallels Colossians.

5. The practice of writing letters in the name of someone else was not as widely practiced in the early church as some claim.

6. A comparison with the church literature of the period from which a non-Pauline Ephesians is supposed to come (such as 1 Clement) indicates that the letter is far more akin to Paul than to the supposedly contemporary church literature of the late first century.

7. The major themes - justification by faith, grace, atonement by Christ, the place of the Jews and the law - agree with Paul's uncontroverted letters.

8. The nature of the letter accords well with what Paul would have written from prison, as a final summation of what the church is.

Challenges to Pauline Authorship

It must be admitted that many scholars have advanced reasons to reject Paul as the author of Ephesians. Their challenges will be listed and briefly answered:

1. Style and Vocabulary: The sentences are often long and complicated, with heavy use of synonyms and adjectives. Certain words and phrases ("devil," "heavenly realms") are not found in other Pauline letters.

However, it must be seriously questioned whether our collection of Paul's brief letters can establish what his style and vocabulary was. Furthermore, an author must be free to exercise flexibility in his style when he writes to a different audience on a different subject. Finally, "devil" is found in 1 Timothy, 2 Timothy, and Titus (but the critics deny the Pauline authorship of all three of these as well).

2. Literary Dependence: There are so many parallels between Ephesians and other letters, especially Colossians, that Ephesians must have been copied and expanded by an admirer of Paul. Of the 155 verses in Ephesians it is estimated that 73 have verbal parallels in Colossians.

However, the similarities could more easily result because the letters all had the same author. There is good evidence that Ephesians and Colossians were written at the same time, which would account for their frequent parallels. (It should be noted that the "style and vocabulary" argument is that Ephesians is too different, while the "literary dependence" argument is that Ephesians is too much the same.)

3. Historical Considerations: The Jew/Gentile tension has ceased; the "holy apostles" are revered as in retrospect; and the "dividing wall" at the temple in Jerusalem has been torn down. Therefore, the letter must have been written after Paul had already died.

However, the Jew/Gentile tension was not as big a problem in some locations; the apostles were held in reverence from the very beginning (Acts 2:42; 5:12-13); the symbolic "dividing wall" could still stand in the temple when it had already been torn down in the church.

4. Doctrinal Arguments: The "church" is now universal, rather than local; various themes are handled differently in other Pauline letters; the view of marriage differs from 1 Cor 7.

However, these arguments are more apparent than real. From the beginning Jesus saw his church on a universal scale (Matt 16:18) and nothing prevents Paul from using this concept. Certain themes (such as "the mystery," "in Christ," the Trinity) may be expressed in different terms in Ephesians, but it is foolish to force a strict uniformity on Paul or to prohibit him from adding any insights to what he has already written.

In conclusion, it must be said that those who dispute what the church has accepted from the beginning have not proved their case. There is more than sufficient reason to accept the epistle as from Paul's own hand, and to feel his pulse beating in every line.

THE AUDIENCE

The Recipients of the Letter

There are several reasons to question whether Paul addressed this epistle to the Ephesian saints:

1. Several of the earliest manuscripts do not include the words "in Ephesus" in 1:1.

2. Marcion, while a heretic, referred to it as "the epistle to the Laodiceans" at a very early date (about A.D. 140).

3. Though Paul spent three years in Ephesus, longer than any other location on his missionary journeys, the letter is strangely impersonal. He "has heard" about their faith (1:15). Unlike his other epistles, Paul addresses no local problems, and closes without a single personal greeting.

4. The epistle has the mature, universal tone of a letter sent as an encyclical, in this instance to all the churches of Asia Minor.

At the same time, most manuscripts do include "in Ephesus" and the church has traditionally called this epistle "to the Ephesians." If Paul did intend that the letter be sent to churches throughout Asia Minor, it is logical that it would have been sent first to the leading city, and from there copies would be circulated. It is likely, then, that Paul did send this epistle to the Ephesians, but not to them alone.

The Locale

Ephesus was the most important city in the Roman province of Asia, located on the west coast of what is now Turkey. It was a leading commercial center, situated at the intersection of two major trade routes. It was a city where East met West, with the resulting exchange of ideas and philosophies. Ephesus boasted the temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. Four times the size of the famed Parthenon in Athens, this temple also served as the bank of Asia Minor, one of the few places where money could be safely deposited. An enormous theatre in the center of the city could seat from 25,000 to 50,000 people.

Within its population of one-third of a million, Ephesus also had a large colony of Jews. After rejection by the local Jewish community, Paul found it possible to teach daily in the lecture hall of Tyrannus. From this strategic center the gospel message spread "so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord" (Acts 19:10).

Ephesus and the other cities of Asia Minor to which Paul sent this epistle are also mentioned in Rev 1:4-3:22. By that time the church in Ephesus needed to repent and return to its first love. Ephesus continued as a leading center of Christianity for several centuries.

THE DATE AND PLACE OF WRITING

Proceeding with the conclusion that Paul himself wrote this epistle, it is necessary to identify when and where he did so. We know that Paul wrote from an imprisonment (3:1; 4:1) in which he was confined with chains (6:20). We can safely assume, furthermore, that at this same time Paul also sent letters to the Colossians and to Philemon. But where was Paul imprisoned?

Rome

The traditional - and most likely correct - view is that Paul wrote from the imprisonment in Rome described in Acts 28:16-30. Paul was allowed to live in a private dwelling, with a soldier to guard him. This continued for two years, and during the latter part of this time Paul wrote Ephesians, Colossians, and Philemon - and no doubt Philippians, as well. A date around A.D. 62 is likely.

Caesarea

Paul is also known to have spent two years imprisoned in Caesarea (Acts 24:27), before his voyage to Rome. It has been suggested that Onesimus would have been more inclined to escape the 500 miles to Caesarea than to attempt the long voyage to Rome. While this location is possible, yielding a date of A.D. 58-60, no real evidence can be introduced in its support.

Ephesus

Somewhat surprisingly, some critics have attempted to make Ephesus the site of Paul's prison epistles. This would be an even more convenient location for the escape of Onesimus. However, neither the book of Acts nor church history know anything of an imprisonment in Ephesus. Paul did refer to fighting "wild beasts" in Ephesus (1 Cor 15:32), but since the city did not have a coliseum and Paul was a Roman citizen, this is probably a metaphor for the fierce men who opposed him. Because this view has no historical support, it has only its novelty to commend it.

Probable Reconstruction of Events

During his imprisonment in Rome, Paul met and converted the runaway slave Onesimus. Not long afterward, he received troubling news about doctrinal problems in Colosse (Col 1:9), the home town of Onesimus (Col 4:9). Paul determined to send the letter of Colossians to correct their errors, and decided to send Onesimus back to Philemon at the same time. Having penned letters to address these two problems, Paul also wrote a letter to the saints in Ephesus, intending that it be circulated among all the churches of Asia Minor. The resulting epistle has been called "the divinest composition of man."

-College Press New Testament Commentary: with the NIV

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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 Christ - 1:3-14

3. Potential Blessings in Christ - 1:15-23

B. God's Salvation - 2:1-22

1. Saved from Sin - 2:1-10

2. Saved from Separation - 2:11-22

C. God's Participation - 3:1-21

1. God Working in Paul - 3:1-13

2. God Working in All Christians - 3:14-21

II. DUTIES: The Christian's Response to Salvation - 4:1-6:24

A. The Christian in Church Life - 4:1-16

1. Unity in the Body - 4:1-6

2. Diversity in the Body - 4:7-11

3. Maturity in the Body - 4:12-16

B. The Christian in Personal Life - 4:17-5:21

1. The Old Nature vs. the New - 4:17-24

2. Members of One Body - 4:25-32

3. Walking in Love - 5:1-2

4. Walking in Light - 5:3-14

5. Walking in Wisdom - 5:15-21

C. The Christian in Domestic Life - 5:22-6:9

1. Wives and Husbands - 5:22-33

2. Children and Parents - 6:1-4

3. Slaves and Masters -6:5-9

D. The Christian in Warfare - 6:10-24

1. The Nature of the Enemy - 6:10-12

2. The Armor of God - 6:13-18

3. Paul's Own Farewell - 6:19-24

-College Press New Testament Commentary: with the NIV