Bibelkommentare

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.

This chapter Ephesians 6 comprises the following subjects:

(1) An exhortation to children to obey their parents, with a promise of the blessing that would follow from obedience; Ephesians 6:1-3.

(2) an exhortation to fathers to manifest such a character that children could properly obey them, and to train them up in a proper manner; Ephesians 6:4.

(3) the duty of servants; Ephesians 6:5-8.

(4) the duty of masters toward their servants; Ephesians 6:9.

(5) an exhortation to put on the whole armor of God, with a description of the Christian soldier, and of the Christian panoply; Ephesians 6:10-17.

(6) the duty of prayer, and especially of prayer for the apostle himself, that he might be enabled to speak with boldness in the cause of his Master; Ephesians 6:18-20.

(7) in the conclusion Ephesians 6:21-24, he informs them that if they wished to make any inquiries about his condition, Tychicus, who conveyed this letter, could acquaint them with his circumstances; and then closes the Epistle with the usual benedictions.

Children should obey their parents, that they may live long and be happy, Ephesians 6:1-3. Parents should be tender towards their children, Ephesians 6:4. Servants should show all obedience and fidelity to their masters, Ephesians 6:5-8. And masters should treat their servants with humanity, Ephesians 6:9. All should be strong in the Lord, and be armed with his armor, because of their wily, powerful, and numerous foes, Ephesians 6:10-13. The different parts of the Christian armor enumerated, Ephesians 6:14-17. The necessity of all kinds of prayer and watchfulness, Ephesians 6:18-20. Tychicus is commissioned to inform the Ephesians of the apostle's affairs, Ephesians 6:21, Ephesians 6:22. The apostolic benediction and farewell, Ephesians 6:23, Ephesians 6:24.

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, Ephesians 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, Ephesians 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, Ephesians 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, Ephesians 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, Ephesians 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, Ephesians 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, Ephesians 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, Ephesians 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, Ephesians 6:23.

CHAPTER 6

Ephesians 6:1. After ὑμῶν Elz. Scholz, Tisch. have ἐν κυρίῳ, in opposition to B D* F G, It. Marcion, Cyril, Cypr. Ambrosiast. Rejected by Mill, suspected by Griesb., deleted by Lachm. and Rück., but defended (on the ground of Colossians 3:20) by Harless and Reiche. The latter with justice; since the witnesses who omit do not preponderate, and since for the purpose of a gloss not ἐν κυρίῳ but ὡς τῷ κυρίῳ (Ephesians 5:22) would have suggested itself. If, however, ἐν κυρίῳ had been added from Col. l.c., it would have been brought in after δίκαιον.

Ephesians 6:5. τοῖς κυρίοις κατὰ σάρκα] Lachm. and Rück.: τοῖς κατὰ σάρκα κυρίοις, following A B א, min. Clem. Dam. Theophyl. From Colossians 3:22.

Ephesians 6:6. The article before Χριστοῦ is, with Lachm. and Tisch., in accordance with preponderating testimony, to be deleted.

Ephesians 6:7. ὡς, which is wanting with Elz., is decidedly attested.

Ephesians 6:8. ὃ ἐάν τι ἓκαστος] Lachm. and Rück. have ἓκαστος ὃ ἐάν, which was also recommended by Griesb., following A D E F G, min. Vulg. It. Bas. Dam. Other variations are, ἓκαστος ἐάν τι (B), ἐὰν ποιήσ. ἕκαστος (א*), ἐάν τι ποι. ἓκ. (א**), ὃ ἐάν τις ἓκαστος (1, 27, 32, al.), ἐάν τι ἕκαστ. (46, 115, al., Theoph. ms.), ἐάν τις ἓκαστ. (62, 197, al.), ἐάν τις (or τι) ἄνθρωπος (Chrys. in Comment.). The best attested reading is accordingly ἓκαστος ὃ ἐάν. But if this had been the original one, it would not be at all easy to see how it could have given rise to variations, and specially to the introducing of the τι. The Recepta, on the other hand (again adopted by Tisch.), became very easily the source of the other readings, if the copyist passed over from OTI at once to the subsequent TI. Thus arose the corruption ὃτι ἓκαστος ποιήσῃ κ.τ.λ., and thence, by means of different ways of restoring what had been omitted, were formed the variations, in which case ἄνθρωπος came in instead of ἓκαστος as a gloss, designed to indicate the general sense of ἓκαστος.

κομιεῖται] A B D* F G א Petr. alex.: κομίσεται.[291] So Lachm. Tisch. Rück. In Colossians 3:25, likewise, these two forms are found side by side in the critical witnesses. Nevertheless here, as there, κομίσεται is more strongly attested, and hence to be preferred. κομιεῖται may have originated in a reminiscence of 1 Peter 5:4Ephesians 6:9. ἱμῶν αὐτῶν] many variations, among which αὐτῶν κ. ὑμῶν (so Lachm. Tisch. Rück, and Harless; recommended also by Griesb.) is that most strongly attested, namely, by A B D min. Arm. Vulg. Goth. Copt. Clem. Pet. Chrys. (alicubi) Damasc. Jer. Aug. Pel. Rightly. The mention of the slaves (αὐτῶν) appeared here partly in itself, partly from a comparison with Colossians 4:1, not relevant; hence the Recepta (anew defended by Reiche) ὑμῶν αὐτῶν, in which case αὐτῶν applies to the masters, just as αὐτῶν ὑμῶν in E F G, and merely ὑμῶν in 17. Others, leaving the καί standing, at least prefixed ὑμῶν (L, min. Syr. p. Fathers: ὑμῶν καί αὐτῶν). א* testifies in favour of Lachmann’s reading by ἑαυτῶν καὶ ὑμῶν, whereas א**, like the others, has regarded the prefixing of ὑμῶν (thus ὑμ. κ. ἑαυτ.) as necessary.

Ephesians 6:10. τὸ λοιπόν] Lachm. and Rück. read τοῦ λοιποῦ, following A B א* 17, 73, 118, Cyril, Procop. Dam. Thus at least not preponderantly supported. In favour, however, of τὸ λοιπόν, testifies also the reading δυναμοῦσθε, which is found in B 17, instead of the following ἐνδυναμοῦσθε, and probably has arisen from the confounding on the part of the copyist of the N in λοιπόν with the N in ΕΝδυναμοῦσθε. Since, moreover, τὸ λοιπόν better accords with the sense than τοῦ λοιποῦ (see on Galatians 6:17), I hold the latter to be a mechanical repetition from Gal. l.c.

The following ἈΔΕΛΦΟΊ ΜΟΥ is wanting in B D E א* Aeth. Arm. Clar. Germ. Goth. Cyril, Damasc. Lucifer, Ambrosiast. Jerome; while in A[292] F G, codd. Ital. Syr. p. Vulg. Theodoret, only ΜΟΥ is wanting. ἈΔΕΛΦΟΊ ΜΟΥ, which Griesb. also holds suspected, and Lachm. Tisch. Rück. have deleted, is an addition from Php 3:1; Php 4:8; 2 Thessalonians 3:1; 2 Corinthians 13:11. And this addition, too, tells in favour of the originality of ΤῸ ΛΟΙΠΌΝ.

Ephesians 6:12. ἩΜῖΝ] B D* F G, 52, 115, Syr. Ar. pol. Slav. ant. It. Goth. Lucif. Ambrosiast.: ὙΜῖΝ. Recommended by Griesb., adopted by Lachm. and Rück. But how naturally would ὙΜῖΝ suggest itself to the copyists, inasmuch as the whole context speaks in the second person!

ΤΟῦ ΣΚΌΤΟΥς ΤΟΎΤΟΥ] Elz. has ΤΟῦ ΣΚ. ΤΟῦ ΑἸῶΝΟς ΤΟΎΤΟΥ, in opposition to decisive witnesses. Expansion by way of gloss.

Ephesians 6:16. ἘΠῚ ΠᾶΣΙΝ] Lachm. reads ἘΝ ΠᾶΣΙΝ, for which more current expression, however, only B א, min. Vulg. It. and some Fathers testify, and several vss. are doubtful.

ΤΆ before ΠΕΠΥΡ. is wanting, indeed, in B D* F G, and is deleted by Lachm., but was easily regarded as superfluous and thus passed over.

Ephesians 6:17. ΔΈΞΑΣΘΕ] is wanting in D* F G, codd. It. and various Fathers, while A D*** K L and min. read ΔΈΞΑΣΘΑΙ (so Matth.), and Arm. places ΔΆΞΑΣΘΕ before ΤῊΝ ΠΕΡΙΚΕΦ. Suspected by Griesb. But if no verb had stood, and a gloss had been supplied, we should most naturally expect ἀναλάβετε to be added. In consideration, however, of the seeming redundancy, it is much more likely that the omission was made. The infinitive has come in after the preceding ΣΒΈΣΑΙ.

Ephesians 6:18. ΑὐΤῸ ΤΟῦΤΟ] A B א, min. Basil, Chrys. (in commentary) Damasc. have only ΑὐΤΌ; D* F G have ΑὐΤΌΝ, and Latins in illum or in illo s. ipso, which readings likewise tell in favour of the simple ΑὐΤΌ. With reason (in opposition to Reiche) ΤΟῦΤΟ is disapproved by Griesb., and rejected by Lachm. Tisch. Rück. An exegetical, more precise definition in accordance with Paul’s practice elsewhere.

Ephesians 6:19. ΔΟΘῇ] Elz. has ΔΟΘΕΊΗ, in opposition to decisive testimony. Perhaps occasioned by a mere repetition of the H in copying.

Ephesians 6:21. ΕἸΔῆΤΕ ΚΑῚ ὙΜΕῖς] Lachm. and Rück. read ΚΑῚ ὙΜΕῖς ΕἸΔῆΤΕ. So A D E E G א, min. Vulg. It. Theodoret, Lat. Fathers. In what follows Lachm. and Rück. place ΓΝΩΡΊΣΕΙ before ὙΜῖΝ, following B D E F G א, min. It. Goth. Ambrosiast. The latter from Colossians 4:7. And the former is to be explained from the circumstance that ΚΑῚ ὙΜΕῖς was, through inattention to the reference of the ΚΑΊ, omitted as superfluous (so still in cod. 17), and was thereupon reintroduced according to the order of the words which primarily suggested itself, by which means it came before εἰδῆτε.

[291] A reads ΚΟΜΙΣΕΤΕ, and thus testifies indirectly in favour of κομίσεται.

[292] A has ἀδελφοί only after ἐνδυναμοῦσθε.

CONTENTS.

How the children (Ephesians 6:1-3), the fathers (Ephesians 6:4), the slaves (Ephesians 6:5-8), and the masters (Ephesians 6:9) are to demean themselves. Concluding exhortation to the acquiring of Christian strength, for which purpose the readers are to put on the whole armour of God, and thus armed to stand forth, in order victoriously to sustain the conflict with the diabolic powers (Ephesians 6:10-17); in connection with which they are ever to apply themselves to prayer, and to make intercession for all Christians, and, in particular, for the apostle (Ephesians 6:18-20). Sending of Tychicus (Ephesians 6:21-22). Concluding wishes (Ephesians 6:23-24).

Eph 6:1-24.

MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION.

1. obey--stronger than the expression as to wives, "submitting," or "being subject"

(Eph 5:21).

Obedience is more unreasoning and implicit; submission is the willing subjection of an inferior in point of order to one who has a right to command.

in the Lord--Both parents and children being Christians "in the Lord," expresses the element in which the obedience is to take place, and the motive to obedience. In

Col 3:20,

it is, "Children, obey your parents in all things." This clause, "in the Lord," would suggest the due limitation of the obedience required

(Ac 5:29;

compare on the other hand, the abuse,

Mr 7:11-13).

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

Children - τέκνα tekna This word usually signifies those who are young; but it is used here, evidently, to denote those who were under the care and government of their parents, or those who were not of age.

Obey your parents - This is the first great duty which God has enjoined on children. It is, to do what their parents command them to do. The God of nature indicates that this is duty; for he has impressed it on the minds of all in every age; and the Author of revelation confirms it. It is particularly important:

(1) Because the good order of a family, and hence of the community, depends on it; no community or family being prosperous where there is not due subordination in the household.

(2) because the welfare of the child depends on it; it being of the highest importance that a child should be early taught obedience to "law," as no one can be prosperous or happy who is not thus obedient.

(3) because the child is not competent as yet; to "reason" on what is right, or qualified to direct himself; and, while that is the case, he must be subject to the will of some other person.

(4) because the parent, by his age and experience, is to be presumed to be qualified to direct and guide a child. The love which God has implanted in the heart of a parent for a child secures, in general, the administration of this domestic government in such a way as not to injure the child. A father will not, unless under strong passion or the excitement of intoxication, abuse his authority. He loves the child too much. He desires his welfare; and the placing of the child under the authority of the parent is about the same thing in regard to the welfare of the child, as it would be to endow the child at once with all the wisdom and experience of the parent himself.

(5) it is important, because the family government is designed to be an imitation of the government of God. The government of God is what a perfect family government would be; and to accustom a child to be obedient to a parent, is designed to be one method of leading him to be obedient to God. No child that is disobedient to a parent will be obedient to God; and that child that is most obedient to a father and mother will be most likely to become a Christian, and an heir of heaven. And it may be observed, in general, that no disobedient child is virtuous, prosperous, or happy. Everyone foresees the ruin of such a child; and most of the cases of crime that lead to the penitentiary, or the gallows, commence by disobedience to parents.

In the Lord - That is, as far as their commandments agree with those of God, and no further. No parent can have a right to require a child to steal, or lie, or cheat, or assist him in committing murder, or in doing any other wrong thing. No parent has a right to forbid a child to pray, to read the Bible, to worship God, or to make a profession of religion. The duties and rights of children in such cases are similar to those of wives (see the notes on Ephesians 5:22); and in all cases, God is to be obeyed rather than man. When a parent, however, is opposed to a child; when he expresses an unwillingness that a child should attend a particular church, or make a profession of religion, such opposition should in all cases be a sufficient reason for the child to pause and re-examine the subject. he should pray much, and think much, and inquire much, before, in any case, he acts contrary to the will of a father or mother; and, when he does do it, he should state to them, with great gentleness and kindness, that he believes he ought to love and serve God.

For this is right - It is right:

(1) because it is so appointed by God as a duty;

(2) because children owe a debt of gratitude to their parents for what they have done for them;

(3) because it will be for the good of the children themselves, and for the welfare of society.