Ephesianschapter 6
24 verses · Paul, by tradition · AD 60 to 62 · Paul's letters
Finally, be strong in the Lord and in His mighty power.
Introduction
Paul, by tradition, Paul's letters, Ephesians Overview.
Paul wrote this chapter as a man chained to a Roman soldier, to households in which believing slaves and believing owners sat in the same room. It finishes the letter's word to the home and then widens to the whole church facing an unseen enemy. The chapter ends with a request for prayer and a short farewell. Listen for the word stand, which returns again and again in the middle of the chapter, and for the one piece of armour that is used to strike. Read it as the letter's final charge to a church that must hold its ground.
Context
- Who
- Households in Asia where believing slaves and believing owners sat in the same room.
- What
- The rest of the household code, the call to put on the full armour of God and pray, and the letter's closing greetings.
- Where
- Written from Paul's custody, traditionally at Rome, and carried to the churches of Asia by Tychicus.
- When
- About AD 60 to 62 on the traditional dating, during Paul's first Roman imprisonment.
- Why
- To order the household under Christ and to prepare believers to stand firm against spiritual powers through God's strength and prayer.
Historical context
Slaves are addressed directly, which was itself unusual, moral codes normally spoke about slaves to their owners. Here they are treated as people who can serve Christ in their work and receive from the Lord whatever good they do.
Show the rest of the historical context, 4 more paragraphs
The word to masters is the sharper turn: do the same to them, and stop threatening, because their Master and yours is in heaven and there is no partiality with him. Roman law gave an owner nearly unlimited power over a slave's body; this sentence puts him under judgment for how he used it.
The armour list matches Roman legionary equipment: the wide leather belt that gathered the tunic, the breastplate, the hobnailed marching boots, the large shield, the helmet, and the short stabbing sword. Large shields could be soaked and locked together against fire arrows, which were a real siege weapon.
Paul was living with that equipment in view. He calls himself an ambassador in chains, and Roman custody meant a soldier attached to him hour after hour.
Underneath the imagery is the letter's insistence that the real struggle is not against flesh and blood but against rulers, authorities, and cosmic powers of present darkness, language that landed hard in a province famous for magic and spirit-fear.
Significance
For the first hearers the armour was not a call to attack anyone but to stand. Every piece is defensive except the sword, which is identified as the word of God, and the whole passage ends in prayer at all times in the Spirit.
Show the rest of the significance, 1 more paragraph
Paul's own request is telling. Not release, but words, that he may open his mouth boldly to make known the mystery of the gospel, which is what he was in chains for in the first place.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Children Obey; Fathers, Don't Provoke
Ephesians 6:1-3
obey your parents in the Lord: Paul cites the fifth commandment from Exodus 20:12, the first commandment with a promise. In the Lord bounds the obedience, and the household order stands inside a higher allegiance.
Ephesians 6:1
“It is not clear whether this saying means that children are to obey their "parents in the Lord" or that in the Lord children are to obey their parents. I take it both ways. We are to obey those parents who gave birth to us in the Lord, as through Paul and the apostles they were spiritually born, and do what they say. And we should submit in the Lord to our own parents, from whom we were born according to the flesh, performing all their commands that are not contrary to the Lord's will.”
Jerome · written before 420 · Commentary on Ephesians 6:1patristic
3 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
Ephesians 6:1
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ephesians 6:1
“Experience shews how rare this virtue is; for do we find one among a thousand that is obedient to his parents? By a figure of speech, a part is here put for the whole, but it is the most important part, and is necessarily accompanied by all the others.”
John Calvin · Commentaries (1554)reformed
Ephesians 6:1
“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.”
the first commandment with a promise): The second commandment also carries a promise, which raises a difficulty. Calvin and Jamieson, Fausset and Brown answer that its promise of mercy covers the whole law, while this one belongs to a single command. Jerome adds that honoring parents opens the second table of the law.
Ephesians 6:2
“The main motive is, because it is God's will (De 5:16, "Honor thy father and mother, as the Lord thy God hath COMMANDED thee"); and that it is so peculiarly, is shown by His accompanying it "with a promise." first--in the decalogue with a special promise. The promise in the second commandment is a general one.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Ephesians 6:2
“A promise is attached to this commandment.… It is found in the Decalogue. It is the first command in the second table of the law. It was given to the people as they were leaving Egypt.”
Jerome · written before 420 · Commentary on Ephesians 6:1patristic
Ephesians 6:2
“There is some difficulty here; for the second commandment likewise contains a promise, "I am the Lord thy God, who shew mercy unto thousands of them that love me, and keep my commandments." (Exodus 20:5,6.) But this is universal, applying indiscriminately to the whole law, and cannot be said to be annexed to that commandment.”
John Calvin · Commentaries (1554)reformed
Cross references
Ephesians 6:2
- QuotingExodus 20:12“Honor your father and mother, so that your days may be long in the land that the LORD your God is giving you.”
'Honour thy father and mother, the first commandment with promise'
ConnectionsExodus 20:12
Jamieson, Fausset and Brown read the promise as reaching the godly in every land, fulfilled literally or by a higher blessing. Jerome admits some obedient children die young and some irreverent ones grow old, so he reads the land spiritually. Henry says such loss is made up with something better.
Ephesians 6:3
“That thou mayest live long upon the earth - This is usually fulfilled to eminently dutiful children; and he who lives long and well has a long seed-time for the eternal harvest. But this promise, in the Christian dispensation, is to be understood chiefly in a more exalted and Spiritual sense.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Ephesians 6:3
“What is promised in honoring one's father and mother is not intended for the Jews alone, nor was it intended as an outright financial exchange.… For there surely have been many who, even while being obedient to their parents, died abruptly. Others who have been irreverent to their parents have reached extreme old age.… Rightly interpreted, the command looks for the land that the Lord promises to Israel. It is offered to those who have left the spiritual Egypt.”
Jerome · written before 420 · Commentary on Ephesians 6:1patristic
Ephesians 6:3
“Not indeed that it is always so; there are instances of such children who meet with much affliction in this life: but ordinarily obedience is thus rewarded, and, where it is not, it is made up with something better. The gospel has its temporal promises, as well as spiritual ones.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
do not provoke your children to wrath: The command cuts against the Roman father's power: the father who legally owned his child is told, do not provoke your children to wrath. Discipline and instruction translate paideia and nouthesia, discipline of act and discipline of word. Both are of the Lord, a Master above the father.
Ephesians 6:4
“Fathers, provoke not your children to wrath - Avoid all severity; this will hurt your own souls, and do them no good; on the contrary, if punished with severity or cruelty, they will be only hardened and made desperate in their sins. Cruel parents generally have bad children. He who corrects his children according to God and reason will feel every blow on his own heart more sensibly than his child feels it on his body. Parents are called to correct; not to punish, their children.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Ephesians 6:4
“And, ye fathers - Mothers are included; but fathers are named, as being more apt to be stern and severe. Provoke not your children to wrath - Do not needlessly fret or exasperate them.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Ephesians 6:4
“Instead of asking parents to give their children a fancy education in secular literature, instead of making them read comedies and recite the obscene writings of the theater, he asks the Ephesian laypersons, many of whom, as is common in a population, were engaged in the ordinary occupations of this life, that they should "educate their children in every doctrine and counsel of the Lord." Overseers and elders ought to take note of this.”
Jerome · written before 420 · Commentary on Ephesians 6:4patristic
Serving as to the Lord, Not to Men
Ephesians 6:5-8
obey your earthly masters: The slave's service is relocated: just as you would obey Christ, doing the will of God from your heart. It is a standing the law refused the person and no master can touch.
Ephesians 6:5
“That they obey with fear and trembling. They are to reverence those who are over them, fearing to displease them, and trembling lest they should justly incur their anger and indignation. That they be sincere in their obedience: In singleness of heart; not pretending obedience when they design disobedience, but serving them with faithfulness.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Ephesians 6:5
“Servants - οἵ δοῦλοι hoi douloi. The word used here denotes one who is bound to render service to another, whether that service be free or voluntary, and may denote, therefore, either a slave, or one who binds himself to render service to another. It is often used in these senses in the New Testament, just as it is elsewhere.”
Ephesians 6:5
“Your masters according to the flesh - According to the present state of things: afterward the servant is free from his master. With fear and trembling - A proverbial expression, implying the utmost care and diligence. In singleness of heart - With a single eye to the providence and will of God.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
to please them while they are watching: Service while they are watching renders ophthalmodoulia, eye-service, labor that lasts only while the master looks on. Gill describes it as a show of diligence under the master's eye and neglect in his absence. Jamieson, Fausset and Brown point to Gehazi in 2 Kings 5.
Ephesians 6:6
“Not with eyeservice, as menpleasers,.... Doing nothing but when under the master's eye, and then pretending a great deal of diligence and industry, in order to ingratiate themselves into his affections, and neglecting his business when he is absent; whereas they ought to attend his service in his absence, as well as in his presence, and so seek to please him, which is commendable.”
Serve with good will: Good will renders eunoia, which Jamieson, Fausset and Brown note ancient Greek household writing counted the chief virtue of a slave. It regards the master's interest as one's own, flowing from service to the Lord. Wesley widens it to every action of common life offered to God as a sacrifice.
Ephesians 6:7
“As to the Lord, and not to men - That is, he should regard his lot in life as having been ordered by Divine Providence for some wise and good purpose; and until he may be permitted to enjoy his liberty in a quiet and peaceable manner (notes, 1Co 7:21), he should perform his duties with fidelity, and feel that he was rendering acceptable service to God. This would reconcile him to much of the hardships of his lot.”
3 more voices on this verse
Ephesians 6:7
Thou shall not command thy man-servant, or thy maid-servant, who trust in the same God, with bitterness of soul, lest they groan against thee, and wrath be upon thee from God. And, ye servants, "be subject to your masters," as to the representatives of God, with attention and fear, "as to the Lord, and not to men."
Apostolic Constitutions · written before 380 · Constitutions of the Holy Apostles Book 7patristic
Ephesians 6:7
“Unto the Lord, and not to men - That is, rather than to men; and by making every action of common life a sacrifice to God; having an eye to him in all things, even as if there were no other master.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Ephesians 6:7
“THIS sentence was expressly addressed, in the first place, to "servants," which term includes and, first of all intends, those who unhappily were slaves. There were many slaves in the Roman Empire and the form of bondage which then existed was of the bitterest kind. I can imagine a slave becoming a Christian and so finding peace as to his former guilt and obtaining renewal of heart—and then, although rejoicing in the Lord, I can well conceive that he would often be downcast in view of his sad condition as a slave.”
the Lord will reward each one: Jamieson, Fausset and Brown read the reward as what each will be found to have done at the Lord's coming, paid in heaven's currency. They cite Luke 17:10 to keep it within grace. Clarke defines the ranks: the slave bought with money, the free worker hiring himself out by choice.
Ephesians 6:8
“Whatsoever good thing any man doeth - Though your masters should fail to give you the due reward of your fidelity and labor, yet, as ye have done your work as unto the Lord, he will take care to give you the proper recompense. Whether he be bond - A slave, bought with money; Or free - A person who has hired himself of his own free accord.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Ephesians 6:8
“Though his master on earth should neglect or abuse him, instead of rewarding him, he shall certainly be rewarded by the Lord Christ, whether he be bond or free, whether he be a poor bond-servant or a freeman or master. Christ regards not these differences of men at present; nor will he in the great and final judgment.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Ephesians 6:8
“He shows that slavery and mastery are categories that are confined to this present life. When we pass on from here, these distinctions will no longer apply. There nothing will be based on social status, such as slave or master, but on virtue and vice.”
Theodoret of Cyrus · written before 458 · Interpretation of the Epistle to the Ephesians 6.8patristic
Give up your use of threats: Masters are told to give up your use of threats, the one instrument Roman law left unregulated. Both ranks of the household stand alike before the one Master in heaven, with whom there is no favoritism.
Ephesians 6:9
“And, ye masters - The object of this is, to secure for servants a proper treatment. It is evident, from this, that there were in the Christian church those who were “masters;” and the most obvious interpretation is, that they were the owners of slaves. Some such persons would be converted, as such are now. Paul did not say that they could not be Christians. He did not say that they should he excluded at once from the communion. He did not hold them up to reproach, or use harsh and severe language in regard to them.”
2 more voices on this verse
Ephesians 6:9
“Serving is to be done "in singleness of heart." One is called to "do the will of God" and to do it "with a good will," that is, with benevolence from the heart. Everyone will finally receive just judgment from the Lord for whatever good he has done. If he has served as a lowly one in the household, he will be judged justly according to his responsibility. The master of the household is not to be overbearing, not quick to punish.”
Jerome · written before 420 · Commentary on Ephesians 6:9patristic
Ephesians 6:9
“Equality of nature and faith is superior to distinctions of rank [BENGEL]. Christianity makes all men brothers: compare Le 25:42, 43; Jer 34:14 as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love. threatening--Greek, "the threatening" which masters commonly use.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
The Whole Armor of God
Ephesians 6:10-12
be strong in the Lord: The word behind struggle is the wrestler's word for close combat. The enemy is the same ranks named under Christ's feet at 1:21, real and organized.
Ephesians 6:10
“Finally - Having laid before you, your great and high calling, and all the doctrines and precepts of the Gospel, it is necessary that I should show you the enemies that will oppose you, and the strength which is requisite to enable you to repel them. Be strong in the Lord - You must have strength, and strength of a spiritual kind, and such strength too as the Lord himself can furnish; and you must have this strength through an indwelling God, the power of his might working in you.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
Ephesians 6:10
“To be "strong in the Lord" is to be strengthened in word and wisdom and the contemplation of truth. All these qualities are encompassed in the titles applying to Christ. The greatest of these is the strength of his might, which is stronger than all human virtues combined. Moral corruption lacks power in his presence. This one virtue, being strong in the Lord, is inconceivably powerful. Those who are wise in these matters call it the strength of his might. It has some analogy with bodily might but far exceeds it.”
Origen of Alexandria · written before 253 · Epistle to the Ephesianspatristic
Ephesians 6:10
“Brethren - This is the only place in this epistle where he uses this compellation. Soldiers frequently use it to each other in the field. Be strong - Nothing less will suffice for such a fight: to be weak, and remain so, is the way to perish.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Ephesians 6:10
“Most of the oldest manuscripts for "finally," read, "henceforward," or "from henceforth" (Ga 6:17). be strong--Greek, "be strengthened." in the power of his might--Christ's might: as in Eph 1:19, it is the Father's might.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
against the devil’s schemes: Chrysostom fixes on the word schemes. The enemy wages war by artifice and deception, and the armor is issued against that kind of attack. Jerome and Jamieson, Fausset and Brown link the command to Romans 13:14, so that putting on the armor of God means putting on Christ himself.
Ephesians 6:11
“From what we read of the Lord our Savior throughout the Scriptures, it is manifestly clear that the whole armor of Christ is the Savior himself. It is he whom we are asked to "put on." It is one and the same thing to say "Put on the whole armor of God" and "Put on the Lord Jesus Christ." Our belt is truth and our breastplate is righteousness. The Savior is also called both "truth" and "righteousness." So no one can doubt that he himself is that very belt and breastplate.”
Jerome · written before 420 · Commentary on Ephesians 6:11patristic
2 more voices on this verse
Ephesians 6:11
“An image readily suggested by the Roman armory, Paul being now in Rome. Repeated emphatically, Eph 6:13. In Ro 13:14 it is, "Put ye on the Lord Jesus Christ"; in putting on Him, and the new man in Him, we put on "the whole armor of God." No opening at the head, the feet, the heart, the belly, the eye, the ear, or the tongue, is to be given to Satan.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ephesians 6:11
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
the powers of this world’s darkness: Jerome observes that the title world rulers, rendered here as powers of this world's darkness, appears nowhere else in Scripture. He takes the heavenly places of this verse as the air, distinct from the heaven of God's throne. Jamieson, Fausset and Brown treat human foes as Satan's tools.
Ephesians 6:12
“And great is their power, and that likewise of those legions whom they command. Against the rulers of the world - 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
4 more voices on this verse
Ephesians 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. Against principalities - Αρχας· Chief rulers; beings of the first rank and order in their own kingdom.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Ephesians 6:12
“Spiritually speaking the battle is not with people, but with principalities and powers.”
Jane Hamon · Resisting the Prince Of Persia (2026)Charismatic
Ephesians 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.”
Ephesians 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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
when the day of evil comes: Panoplia is the full kit of the heavy-armed soldier. Take up the full armor of God is a command to receive issued equipment. The soldier Paul watched daily in his chains supplies the picture.
Ephesians 6:13
“In the evil day - The day of temptation; the day when you are violently assaulted. And having done all, to stand - Margin, “or overcome.” The Greek word means, to work out, effect, or produce; and then to work up, to make an end of, to vanquish. Robinson, Lexicon. The idea seems to be, that they were to overcome or vanquish all their foes, and thus to stand firm. The whole language here is taken from war; and the idea is, that every foe was to be subdued - no matter how numerous or formidable they might be.”
4 more voices on this verse
Ephesians 6:13
“The "evil day" may arguably signify the present time.… But the better interpretation is that "to stand in the evil day" is a reference to the final consummation and judgment. Then the devil, our enemy and our adversary, will struggle to keep us in his clutches. Who will be freed from him? One who understands what is said of the poor and needy: "the Lord will deliver him in the evil day." … Still another interpretation, however, expounds this more simply: The Ephesians are now being encouraged to prepare for future temptations and persecutions.”
Jerome · written before 420 · Commentary on Ephesians 6:13patristic
Ephesians 6:13
“Notice that Paul assumes the evil day is coming. I do not believe this refers to the Great Tribulation. It means that every Christian is going to go through his own particular evil day.”
Derek Prince · Defense Against Discouragement (teaching)Pentecostal-Charismatic
Ephesians 6:13
“In the evil day - The war is perpetual; but the fight is one day less, another more, violent. The evil day is either at the approach of death, or in life; may be longer or shorter and admits of numberless varieties.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Ephesians 6:13
“We must have our armor always on, to be ready against the evil day which may come at any moment, the war being perpetual (Ps 41:1, Margin). done all--rather, "accomplished all things," namely, necessary to the fight, and becoming a good soldier.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ephesians 6:14-15
the belt of truth buckled around your waist: The first pieces come from the LORD's own wardrobe in Isaiah, the belt of Isaiah 11:5 and the breastplate of righteousness at Isaiah 59:17. So the church is issued her Messiah's own armor.
Ephesians 6:14
“Stand therefore - Prepare yourselves for combat, having your loins girt about with truth. He had told them before to take the whole armor of God, Eph 6:13, and to put on this whole armor. Having got all the pieces of it together, and the defensive parts put on, they were then to gird them close to their bodies with the ζωμα or girdle, and instead of a fine ornamented belt, such as the ancient warriors used, they were to have truth.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
Ephesians 6:14
"Stand therefore, having your loins girt about with truth." Concerning the members of the soul mentioned in scripture, which are all referred to as members of the body, there is no doubt. I believe that one such member is now mentioned, the loins, which we are commanded to gird with truth. It is also written in the Gospel of Luke: "Let your loins be girded about, and your lights burning" (Luke 12:35). Therefore, the loins are always mentioned in regards to generation and seed, according to: "I will set fruit of your loins upon your throne" (Psalm 132:11).
Jerome · written before 420 · Commentary on Ephesianspatristic
Ephesians 6:14
“And having on the breastplate of righteousness - The righteousness of a spotless purity, in which Christ will present us faultless before God, through the merit of his own blood. With this breastplate our Lord is described, Isaiah lix, 17. In the breast is the seat of conscience, which is guarded by righteousness.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Ephesians 6:14
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Connections1 Thessalonians 5:8, Isaiah 59:17
the readiness of the gospel of peace: Chrysostom finds the sense uncertain. Readiness may mean preparing the way before the gospel, or being prepared for one's own departure. Henry calls it the gospel of peace because it brings peace with God, within oneself and with one another.
Ephesians 6:15
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
3 more voices on this verse
Ephesians 6:15
“It is asked whether he says "the gospel of peace" to distinguish it from another gospel. Or is it rather the distinguishing property of the gospel that it may be called "the gospel of peace?" If anyone therefore has peace, he is shod with the gospel of Christ. With this footwear he is prepared to walk. Being prepared, however, he does well not to imagine himself already perfect. Rather he merely is prepared to press on and by pressing on hopes to arrive at the goal.”
Jerome · written before 420 · Commentary on Ephesians 6:15patristic
Ephesians 6:15
“And your feet shod - There is undoubtedly an allusion here to what was worn by the ancient soldier to guard his feet. The Greek is, literally, “having underbound the feet;” that is, having bound on the shoes, or sandais, or whatever was worn by the ancient soldier. The protection of the feet and ankles consisted of two parts: (1) The sandals, or shoes, which were probably made so as to cover the foot, and which often were fitted with nails, or armed with spikes, to make the hold firm in the ground: or.”
Ephesians 6:15
“THE Christian was evidently intended to be in motion, for here are shoes for his feet. His head is provided with a helmet, for he is to be thoughtful. His heart is covered with a breastplate, for he is to be a man of feeling. His whole nature is protected by a shield, for he is called to endurance and caution. And that he is to be active is certain, for a sword is provided for his hand to use and sandals with which his feet are to be shod.”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 3143: “Shoes for Pilgrims and Warriors” (lightly modernized text, CCEL edition)Particular Baptist
Ephesians 6:16-17
the shield of faith: is the thureos, the door-sized scutum that covered the whole man. It was soaked in water to extinguish all the flaming arrows of the evil one.
Ephesians 6:16
“Above all, (Επι πασιν, over all the rest of the armor), taking the shield of faith - In the word θυρεος, thureos, the apostle alludes to the great oblong shield, or scutum, which covers the whole body. See its description before. And as faith is the grace by which all others are preserved and rendered active, so it is properly represented here under the notion of a shield, by which the whole body is covered and protected.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
Ephesians 6:16
“Above or over all - As a sort of universal covering to every other part of the armour itself, continually exercise a strong and lively faith. This you may use as a shield, which will quench all the fiery darts, the furious temptations, violent and sudden injections of the devil.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Ephesians 6:16
“He points out weapons, too, which persons who intend to run away would not require. And among these he notes the shield too, that ye may be able to quench the darts of the devil, when doubtless ye resist him, and sustain his assaults in their utmost force.”
Tertullian · written before 220 · On Flight in Persecutionpatristic
Ephesians 6:16
“Above all--rather, "Over all"; so as to cover all that has been put on before. Three integuments are specified, the breastplate, girdle, and shoes; two defenses, the helmet and shield; and two offensive weapons, the sword and the spear (prayer). ALFORD translates, "Besides all," as the Greek is translated, Lu 3:20.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
take the helmet of salvation: Take here, Jamieson, Fausset and Brown note, is a different Greek verb from verses 13 and 16, meaning to receive what the Lord offers. The helmet is the hope of salvation in 1 Thessalonians 5:8. Henry sees the sword used by Christ in Matthew 4.
Ephesians 6:17
“The armour for this is the hope of salvation. The lowest degree of this hope is a confidence that God will work the whole work of faith in us; the highest is a full assurance of future glory, added to the experimental knowledge of pardoning love. Armed with this helmet, the hope of the joy set before him, Christ "endured the cross, and despised the shame," Heb. xii, 2.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Ephesians 6:17
“Because of this helmet of salvation all the senses in our head remain intact. It especially protects the eyes. Solomon in Ecclesiastes notes that "the eyes of the wise are in the head." Paul understood the importance of headship. He knew why the eyes are located in the head. If Christ is the head of a person of faith and "the eyes of the wise are in the head," it follows that all our senses, mind, thought, speech and counsel (if, that is, we are wise) are in Christ.”
Jerome · written before 420 · Commentary on Ephesians 6:17patristic
Ephesians 6:17
To be a Christian is to be a warrior. The good soldier of Jesus Christ must not expect to find ease in this world—it is a battlefield! Neither must he reckon upon the friendship of the world, for that would be enmity against God. His occupation is war. As he puts on, piece by piece, the panoply provided for him, he may wisely say to himself, "This warns me of danger; this prepares me for warfare; this prophesies opposition." Difficulties meet us even in standing our ground, for the Apostle, two or three times, bids us—"Stand."
Ephesians 6:18-20
Pray in the Spirit at all times: Prayer follows the armor unnumbered. Teachers divide over whether it is a seventh piece or the air in which all six are worn.
Ephesians 6:18
“Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which…”
Tertullian · written before 220 · On Fastingpatristic
4 more voices on this verse
Ephesians 6:18
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Ephesians 6:18
“Praying always - The apostle does not put praying among the armor; had he done so he would have referred it, as he has done all the rest, to some of the Grecian armor; but as he does not do this, therefore we conclude that his account of the armor is ended, and that now, having equipped his spiritual soldier, he shows him the necessity of praying, that he may successfully resist those principalities, powers, the rulers of the darkness of this world, and the spiritual wickednesses in heavenly places, with whom he has to contend.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Ephesians 6:18
“Most readers assume this verse is telling us to pray all the time. However, it is not, nor would that be possible.”
Ephesians 6:18
“Some there are who use only mental prayer or ejaculations, and think they are in a state of grace, and use a way of worship, far superior to any other: but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
words may be given me: Clarke reports evidence that the phrase for words being given meant leave to speak in one's own defense in court. That suits a prisoner awaiting a hearing. Origen ties boldness to a heart that does not condemn itself, and he judges such boldness rare.
Ephesians 6:19
This is to be understood as if he said, "Let the treasuries be opened. Let the promises hidden from ages be revealed. Let the Spirit enter to bring forth those things that have been concealed." That this is indeed the meaning of this passage … is clarified by what follows: "in confidence," he says, "to make known the mystery of the gospel."
Jerome · written before 420 · Commentary on Ephesians 6:20patristic
1 more voice on this verse
Ephesians 6:19
“And for me - Paul was then a prisoner at Rome. He specially needed the prayers of Christians: (1) That he might be sustained in his afflictions; and, (2) That he might be able to manifest the spirit which he ought, and to do good as he had opportunity. Learn hence that we should pray for the prisoner, the captive, the man in chains, the slave. There are in this land (the United States) about ten thousand prisoners - husbands, fathers, sons, brothers; or wives, mothers, daughters.”
an ambassador in chains: Jamieson, Fausset and Brown note that the Greek word for chains is singular. Chrysostom lists that chain among the things Paul glories in, and explains speaking fearlessly as answering with confidence, courage and prudence. Clarke sees the imprisonment as a chance to defend the honor of his Master.
Ephesians 6:20
“For--Greek, as in Eph 6:19, "On behalf of which." an ambassador in bonds--a paradox. Ambassadors were held inviolable by the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ's "ambassador is in a chain!" The Greek is singular.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Ephesians 6:20
“He was persecuted and imprisoned for preaching the gospel; though, notwithstanding, he continued in the embassy committed to him by Christ, and persisted in preaching it. It is no new thing for Christ's ministers to be in bonds. It is a hard thing for them to speak boldly when that is their case.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Tychicus Will Tell You Everything
Ephesians 6:21-24
Tychicus, the beloved brother and faithful servant: Tychicus of Asia (Acts 20:4), the beloved brother and faithful servant in the Lord, carries the letter and the news Paul leaves off the page. Colossians names the same courier in nearly the same words, one of the links binding the prison letters together.
Ephesians 6:21
“Tychicus--an Asiatic, and so a fit messenger bearing the respective Epistles to Ephesus and Colosse (Ac 20:4; 2Ti 4:12). a beloved brother--Greek, "the beloved brother"; the same epithet as in Col 4:7. minister--that is, servant. in the Lord--in the Lord's work.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
3 more voices on this verse
Ephesians 6:21
“This might be understood in two ways: Either Tychicus was sent to Ephesus to announce to them that Paul's chains had become famous in the whole praetorium and his imprisonment had been profitable to the faith of the gospel … or Tychicus was sent to tell them more about Paul's life and daily work, of which they were not aware, so as to give them a clearer pattern of how to live.”
Jerome · written before 420 · Commentary on Ephesians 6:21-22patristic
Ephesians 6:21
“He was a sincere Christian, and so a brother in Christ: he was a faithful minister in the work of Christ, and he was very dear to Paul, which makes Paul's love to these Christian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Ephesians 6:21
“But that ye also may know my affairs - May understand my condition, my feelings, and in what I am engaged. To them it could not but be a subject of deep interest. And how I do - Greek, “What I do; that is how I am employed. Tychicus - Tychicus was of the province of Asia, in Asia Minor, of which Ephesus was the capital; see Act 20:4. It is not improbable that he was of Ephesus, and that he was well known to the church there.”
that he may encourage your hearts: Barnes explains the errand. Paul's trial at Rome was uncertain, and the churches needed news, a request for their prayers and comfort in their own trials. Clarke adds that the comfort lay in hearing how God used Paul's chains to advance the gospel, and that such messengers passed between churches.
Ephesians 6:22
“Whom I have sent - for the same purpose - Namely, that the Ephesians might know his affairs, and those of the Church at Rome: messengers of this kind frequently passed between the Churches in those ancient times. Comfort your hearts - By showing you how powerfully he was upheld in all his tribulations, and how God turned his bonds to the furtherance of the Gospel. This must have been great consolation to all the followers of God; and particularly to those in Ephesus or Laodicea, or to whomsoever the epistle was directed.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
love with faith from God the Father: Love with faith, for Jamieson, Fausset and Brown, assumes faith already present and asks that love go with it, as in Galatians 5:6. Clarke finds it strange that a letter to a church Paul knew well names no one, which bears on the question of its first readers.
Ephesians 6:23
“There are many gifts bestowed by God the Father and our Lord Jesus Christ, but of all these peace has a crucial place. This peace passes all understanding. It preserves the body and mind of the saints. It is a certain serenity and tranquillity of a mind at rest. It is protected from the universal storm and maelstrom of perturbations. So also is "love with faith," which at the same time is given to us by God the Father and the Holy Spirit, so that we may love God from the whole heart and our neighbor as ourselves.”
Jerome · written before 420 · Commentary on Ephesians 6:23patristic
2 more voices on this verse
Ephesians 6:23
“It is the undoubted character of all the saints that they love our Lord Jesus Christ. Our love to Christ is not acceptable, unless it be in sincerity: indeed there is no such thing as love to Christ, whatever men may pretend, where there is not sincerity.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Ephesians 6:23
“Peace be to the brethren - The Epistle is closed with the usual salutations. The expression “peace to you,” was the common form of salutation in the East (see the Mat 10:13 note; Luk 24:36 note; Rom 15:33 note; compare Gal 6:16; 1Pe 5:14; 3Jn 1:14), and is still the “salam” which is used - the word “salam” meaning “peace.” And love with faith - Love united with faith; not only desiring that they might have faith, but the faith which worked by love.”
with an undying love: Jamieson, Fausset and Brown set the blessing beside the curse of 1 Corinthians 16:22 on anyone who does not love the Lord. Chrysostom offers two senses for undying: purity, or love fixed on incorruptible treasures. Wesley reads it as love lasting until grace ends in glory.
Ephesians 6:24
“Grace be with all them - May the Divine favor, and all the benedictions flowing from it, be with all them who love our Lord Jesus Christ, who has so loved us as to give his life to redeem ours, and to save us unto life eternal. In sincerity - Εν αφθαρσια· In incorruptibility. Those who show the genuineness of their love, by walking before him in holiness of life.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Ephesians 6:24
“In sincerity - Or in incorruption; without corrupting his genuine gospel, without any mixture of corrupt affections. And that with continuance, till grace issue in glory.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Ephesians 6:24
“Contrast the malediction on all who love Him not (1Co 16:22). in sincerity--Greek, "in incorruption," that is, not as English Version, but "with an immortal (constant) love" [WAHL]. Compare "that which is not corruptible" (1Pe 3:4).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
How this psalm is built
The form: A charge to take up the whole armour, since those who have true grace must aim at every grace, as Henry classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Six addresses in the household | The household code names six groups in turn, wives at 5:22, husbands at 5:25, children at 6:1, fathers at 6:4, slaves at 6:5 and masters at 6:9. Each command carries its reason in the Lord, and the last one reminds masters that they too have a Master in heaven.The Berean text of Ephesians 5 and 6, counted from the store, The verses table, translation id 3, Ephesians 5:22 to 6:9. | Ephesians 6:1, Ephesians 6:4, Ephesians 6:5, Ephesians 6:9 |
| Stand | The call to stand comes four times in the Berean text of verses 11 to 14, twice in verse 13. Tertullian reads the armour as weapons for those who resist and bear the enemy's assaults, which a man who meant to run would have no need of.Tertullian, On Flight in Persecution, on Ephesians 6:16. | Ephesians 6:11, Ephesians 6:13, Ephesians 6:14 |
| The pieces of the armour | Verses 14 to 17 name six pieces in order. They are the belt of truth, the breastplate of righteousness, the readiness of the gospel on the feet, the shield of faith, the helmet of salvation and the sword of the Spirit. Wesley reads the Greek word of verse 11 as a complete suit of armour, and verse 18 adds prayer to the whole.John Wesley, Explanatory Notes upon the New Testament, on Ephesians 6:11. | Ephesians 6:14, Ephesians 6:15, Ephesians 6:16, Ephesians 6:17, Ephesians 6:18 |
The structure
5 more paragraphs on the patterns
Verses 1 to 9 finish the household code that began at 5:22, with children and fathers, then slaves and masters. Verse 10 opens with Finally and turns to the whole church. Verses 10 to 13 give the command and the enemy, verses 14 to 17 name the armour, and verses 18 to 20 call for prayer, for all the saints and for Paul. Verses 21 to 24 send Tychicus with news and close the letter with peace and grace.
The debate: the first commandment with a promise
Verse 2 calls the command to honour father and mother the first commandment with a promise. Jerome reads it as the first command of the second table of the law, given as the people left Egypt (Commentary on Ephesians, on Ephesians 6:1). John Calvin notes that the second commandment also carries a promise. He holds that its promise covers the whole law, which leaves this one the first promise annexed to a single commandment (Commentaries, on Ephesians 6:2). Each position is stated by its holder.
Where the chapter reaches
Verses 2 and 3 quote Exodus 20:12 and Deuteronomy 5:16. The breastplate of righteousness and the helmet of salvation are the armour the LORD Himself puts on in Isaiah 59:17, and the feet ready with the gospel of peace recall Isaiah 52:7. The rulers and authorities of verse 12 carry the powers of 1:21 and 3:10 to the letter's close, and Tychicus is sent in almost the same words at Colossians 4:7.
Keep studying
Studies14
People and groups1
Words12
Subjects1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The context
Charles Hodge, A Commentary on the Epistle to the Ephesians and Michael Heiser, The Unseen Realm.
The form and classifications
John Wesley, Explanatory Notes upon the New Testament, on Ephesians 6:11; Matthew Henry, Commentary on the Whole Bible, on Ephesians 6:11 and Tertullian, On Flight in Persecution, on Ephesians 6:16.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome; John Calvin, Commentaries; John Chrysostom; John Gill; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Origen of Alexandria, EPISTLE TO THE EPHESIANS.