He is reminding them that their defensive armor, as well as their offensive weapons, are both spiritual. So it is a reward (κομισεται komisetai) for good, not a penalty for wrong, though both are true, “whether he be bond or free” (ειτε δουλος ειτε ελευτερος eite doulos eite eleutheros). The last weapon is prayer, and takes in all sorts of prayer, mental and vocal, public and private; and every branch of it, as deprecation of evils, petitions for good things, and thanksgiving for mercies: and which should be used always: this stands opposed to such who pray not at all, or who have prayed, but have left it off; or who pray only in distress, and it suggests, that a man should pray as often as he has an opportunity; and particularly, that he should make use of it in times of darkness, desertion, and temptation: and this, when performed aright, is performed "in the Spirit"; with the heart, soul, and spirit engaged in it; it is put up with a true heart, and a right spirit, and without hypocrisy; in a spiritual way, and with fervency, and under the influence, and by the assistance of the Spirit of God. And your feet shod with the preparation of the Gospel of peace. And watching thereunto; either to the word, as a direction for prayer, or to prayer itself; for opportunities to pray for the assistance of the Spirit in prayer, for an answer of it, and to return thanks for blessings when bestowed; and against all dependence on it, and against Satan's temptations, and our own corruptions with respect to it: with all perseverance; in it, notwithstanding what Satan and an unbelieving heart may suggest to the contrary: and supplication for all saints; of every nation, age, sex, and condition, in all places, and of every denomination. So the Jews sayF20Targum in Cant. (17-24) And to take heed of the sins practised among the heathen. 3. Ephesians 5:32, KJV: "This is a great mystery: but I speak concerning Christ and the church." 7. ; doing what they do. Mention is also made of גירי דאשא, "fiery darts", with the JewsF17Targum Jon. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. This verse explains the mystery. Genitive case, “in respect of the rest,” like Galatians 6:17. "And grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption. Now viewing scripture range from the book of Ephesians chapter 4:25 through chapter 4:32... Ephesians Chapter 4. Bible > Ephesians > Chapter 4 > Verse 32 Ephesians 4:32 STU XRF TSK COM LEX . Put on the whole armour of God,.... Not that which God himself is sometimes clothed with, and uses against his enemies; but what he has provided for his people, and furnishes them with; the particulars of which are after mentioned: and it is called "the armour of God", because it is prepared by him for his people, and is bestowed on them by him; and because it is in its own nature divine and spiritual, and not carnal; and because it is provided for fighting the Lord's battles, and is used in them; and because the efficacy of it is from him, and the execution it does is owing to him: and it is whole, complete, and perfect; and all of it is useful, and no part to be neglected, but all to be taken and "put on"; which is not to make and provide this armour, but to take it, as in Ephesians 6:13; as being ready made and provided, and to expect and prepare for battle, and make use of it; and this supposes saints to be in a warfare state, and that they are in the character of soldiers, and have enemies to fight with, and therefore should be accoutred with proper and suitable armour, to meet them: that ye may be able to stand against the wiles of the devil; who is the grand enemy of Christ and his people, and a very powerful and cunning one he is; so that the whole armour of God should be put on, which is proof against all his might and craft, in order to stand against him, oppose him, and fight, and get the victory over him, which in the issue is always obtained by believers; for they not only stand their ground in the strength of Christ, and by the use of their armour confound his schemes, and baffle all his arts and stratagems, but are more than conquerors through him that has loved them. And this last verse, and I come back to it again, the32nd verse of Ephesians four. 8. , that a master should not multiply clamour and anger, but should speak him (his servant) quietly, and in a still manner, and he will hear his objections, or arguments and reasons: knowing that your master also is in heaven; meaning Christ, who employs, provides for, and uses well all his servants, and to whom masters must be accountable for their usage of servants; for he is the common master of masters and servants; and so the Alexandrian copy, and Vulgate Latin version, read, "their and your master": and the place of his habitation is mentioned, to distinguish him from earthly masters; and the more to move and excite masters to their duty, since he being in heaven overlooks and takes notice of all their actions, as the omniscient God; and being omnipotent, has it in his power to plead and avenge the cause of the injured: neither is there respect of persons with him; as whether they are of this, or the other nation, Jew or Gentile; whether in this, or that state and condition, or in such and such circumstances of life; whether masters or servants, bond or free, or whether Canaanitish or Hebrew servants; between which the JewsF4Maimon. & Gloss. Late word (περι κεπαλη periο εστιν το ρημα του τεου kephalē head, around the head), in Polybius, lxx, 1 Thessalonians 5:8; Ephesians 6:17 alone in N.T. Ephesians 4:1-6 Paul exhorteth to those virtues which become the. Fathers are particularly mentioned, they being the heads of families, and are apt to be too severe, as mothers too indulgent. See note on 1 Corinthians 15:42 for απταρσια aphtharsia sa120, To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Robertson's Word Pictures in the New Testament, In the chastening and admonition of the Lord, perizōsamenoi tēn osphun humōn en alētheiāi. Which may be understood either of the grace of faith, which is like a golden shield, precious, solid, and substantial; and like a shield of mighty men, by which mighty things are done, and by which the believer not only repels, but conquers the enemy. Literally, “each one if he do anything good.” Condition of third class, undetermined, but with prospect. Only 32 verses exist for Ephesians chapter 4 (chapter 6 is the last chapter). l. 20. c. 11. . 8. , the words of the law are like to a sword, and speak of חרב תורה "the sword of the law"F21Bereshit Rabba, sect. 4. On those words in Deuteronomy 32:47, the JewsF1T. The disciples of the wise men are said to beF15T. & Vajikra Rabba, sect. Becorot, fol. (Ephesians 3:6.) 2. p. 105. Ephesians 4:30 - 4:32. "Hearken unto thy father that begat thee, and despise not thy mother when she is old" (Proverbs 23:22). Please update the range in the URL. The coming day will burn them up,” says the Lord who rules over all. “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against the spiritual forces of evil in heavenly places.” – Ephesians 6:12. “To us the wrestling is not.” Παλη Palē is an old word from παλλω pallō to throw, to swing (from Homer to the papyri, though here only in N.T. Chapter Contents. The apostle enlarges on the duty of servants, as well as frequently inculcates it in his epistles; because, generally speaking, they were more rude and ignorant, and less pains were taken with them to instruct them; they were apt to be impatient and weary of the yoke; and scandal was like to arise from servants in the first ages of Christianity through some libertines, and the licentiousness of the false teachers, who insinuated, that servitude was inconsistent with Christian freedom: the persons exhorted are "servants", bond servants, and hired servants; who are to be subject to, and obey their "masters", of each sex, whether male or female, of every condition, whether poor or rich, believers or unbelievers, good or bad humoured, gentle or froward: such as are their masters, according to the flesh; or "carnal masters", as the Vulgate Latin version renders it; even though they are unregenerate men, and are in a state of nature, and only mind the things of the flesh, yet they are to be obeyed in their lawful commands; or "in things pertaining to the flesh", as the Arabic version renders it; in things temporal, which concern the body, and this temporal life; not in things spiritual and religious, or that belong to conscience, and which are contrary to them: or "according to your flesh", as the Ethiopic version renders it; signifying that they are only masters over their bodies, not their consciences; and that their power only extends to corporeal things, and can last no longer than while they are in the flesh; see Job 3:19; and obedience is to be yielded to them. 1. (19-24) Commentary on Ephesians 6:1-4 (Read Ephesians 6:1-4) written from Rome to the Ephesians by Tychicus, seems to be right; for that this epistle is written to the Ephesians, the inscription shows; and that it was written when the apostle was at Rome, appears from Ephesians 3:1; and that it was sent by Tychicus, seems very likely from Ephesians 6:21. 1, & Kiddushin, fol. 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. According to the will of God, from right principles in his heart, and with a view to God's glory: the same shall he receive of the Lord; that is, he shall receive the fruit and advantage of it, in a way of grace. their Head. “Having bound under” (sandals). For this wrestling, as Philo the Jew saysF5Leg. Exhortations to mutual forbearance and union. Ephesians 6 is the sixth (and the last) chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible.Traditionally, it is believed to be written by Apostle Paul while he was in prison in Rome (around AD 62), but more recently, it is suggested to be written between AD 80 and 100 by another writer using Paul's name and style. T. Bab. 6 s Children, obey your parents in the Lord, for this is right. 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. T. Bab. 1. 1. Tzeror Hammor, fol. … as ευνοεω eunoeō is in N.T. The helmet of salvation (την περικεπαλαιαν του σωτηριου tēn perikephalaian tou sōtēriou). And they may be said to be "fiery", because they serve to inflame the mind, and excite to sin, as lust, anger, revenge, and the like; and were they not repelled, would be the occasion of bringing into everlasting burnings. The infinitive εἶναι contains the idea of design if viewed from one point, and of fact if viewed from another-the purpose seen or realized in the purport or contents. Compare with this 1 Timothy 5:4; See Gill on Matthew 15:4; which is the first commandment with promise: it is the fifth commandment in the decalogue, but the first that has a promise annexed to it: it is reckoned by the JewsF25Debarim Rabba, sect. “For which mystery” of the gospel (Ephesians 6:19). ab Alexandro, l. 6. c. 22. . Moreover, Christ is a shield, Psalm 84:11; and faith makes rise of him as a shield, his person, blood, righteousness, and sacrifice; which it holds up and opposes to all the charges and objections of Satan; and who is the saints' protection, and security from the wrath of God, divine justice, and eternal death. “Which very” = “for such is.”, That it may be well with thee (ινα ευ σοι γενηται hina eu soi genētai). Robertson's Word Pictures of the New Testament . 7 Yet grace [God’s undeserved favor] was given to each one of us [not indiscriminately, but in different ways] in proportion to the measure of Christ’s [rich and abundant] gift. Neither by words; by unjust and, unreasonable commands; by contumelious and reproachful language; by frequent and public chidings, and by indiscreet and passionate expressions: nor by deeds; preferring one to another; by denying them the necessaries of life; by not allowing them proper recreation; by severe and cruel blows, and inhuman usage; by not giving them suitable education; by an improper disposal of them in marriage; and by profusely spending their estates, and leaving nothing to them: not but that parents may, and ought to correct and rebuke their children; nor are they accountable to them for their conduct; yet they should take care not to provoke them to wrath, because this alienates their minds from them, and renders their instructions and corrections useless, and puts them upon sinful practices; wrath lets in Satan, and leads to sin against God; and indeed it is difficult in the best of men to be angry and not sin; see Colossians 3:21. 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