13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness. 13 the heavenly places. Wherefore take up the whole armour of God, that ye may be able to withstand in 14 the evil day, and, having done all, to stand. Stand therefore, having girded your loins with truth, and that day is an 'evil' one in which a foe so subtle must be encountered, and dangers so fearful faced and overcome. It is limiting too much the meaning of the phrase ‘evil day,' to understand by it the day of death, as some have interpreted, or, as Meyer, "some future and terrible outbreak of Satan before the expected advent of Christ." (Eadie.) Upon the other hand, we should not with others, characterize every day as 'evil' in the sense here intended. The reference is to those special the invasions of evil in its manifold forms. The closest and dearest fellowships, the most sacred spiritual associations, the inner spiritual life itself of the Christian, even those experiences of his which have in them most of heaven may be, and sometimes-too often, indeed!-are intruded upon by that sinister power whose ministry is always evil. 4. As before intimated, it would be most consistent with a correct exegesis to understand this repeatedly recurring phrase in a like way throughout the Epistle. "There are," as seasons and circumstances of spiritual or Eadie says, "beyond a doubt, 'heavenly places' on earth. The gospel, or the Mediatorial reign, is 'the kingdom of heaven.' That kingdom or reign of God is 'in us,' or among us. Heaven is brought near to us through Christ Jesus. Those spiritual blessings conferred on us create heaven within us, and the scenes of divine benefaction are 'heavenly places.' As the same writer implies, the church itself may be included in the representation. Into all these spheres and relations the spiritual hosts of wickedness' are known to intrude, and here especially Christian men and women need to be prepared for the encounter. 13. Wherefore take unto you (take up) the whole armour of God. According to Thayer, the rendering 'take unto you,' in the Common Version, would be correct as a secondary meaning of the word avaλáßere, although 'take up' is the primary meaning; of course 'take up' with a view to use. This last rendering, in the present case is, perhaps, the more graphic. The repetition of the counsel given emphasizes its importance. The armor in question is the 'armour of God.' The language used distinguishes it from all manner of merely human precautions, defenses, or disciplines. It is a special provision for the Christian believer in response to his prayerful trust in God. That ye may be able to withstand in the evil day. To stand against (ἀντιστῆναι). The 'evil day' is the day of temptation. Not always realized as such, by any means, since evil rarely presents itself to men as the evil thing it is. All the same, moral exposure which may come at any time, and for which it is important to be always prepared. And having done all, to stand. The 'having done all' is a specific reference to the counsel given in the passage, as a whole. Its meaning, however, is somewhat broader than simply "having made full preparation " for the encounter. It includes all that may be needful, alike in preparing for the encounter and in it. "To be in condition for warring a good warfare"-this seems to be what is had in view. Some commentators, as Olshausen, Conybeare, De Wette, would understand by 'having done all,' having fought the battle and won it. We shall do better to keep in our interpretation to that which the apostle evidently has distinctly in view throughout the passage, namely, preparation. 14. Stand, therefore. For the third time in the same immediate connection the word 'stand' is employed, suggesting how momentous, in Paul's conception, is that attitude of the Christian soldier which the word implies. The true soldier intends to conquer. His whole attitude and bearing mean this. Too often temptation finds men already half conquered. They are inadequately armed, if armed at all, and the purpose to resist can scarcely be termed a purpose. This is not to 'stand.' Having your loins girt about with truth. The article is omitted in the Greek as in the translation. It is not the truth which the apostle means, but 'truth,' inward truth, genuineness, the reality of that which seems; with all else that may be intended, implying a genuine and resolute purpose. 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. The girdle of the Roman soldier, says Ellicott, was the first and most necessary part of the equipment. . . Independently of serving to keep the armor in its proper place, it appears also . . . to have been used to support the sword." The girdle of the soldier was often highly ornamented, but it is not to this that the writer here refers, but to its serviceableness, its indispensableness for the fully equipped soldier. And having (having put on) the breastplate of righteousness. Commentators differ as to the exact import of the term 'righteousness' (rns dikaloσúvns) in this place. Some, as Harless, De Wette, Eadie, incline to understand by it, in the language of the last named, "the righteousness of God, or of faith, or as 'justification by the blood of the cross,' three Scriptural phrases, meaning in general one and the same thing"; being influenced in this view, evidently, by the presence of the article. Elliott, with Meyer, Olshausen, and others, would understand, "Christian moral rectitude, or, more correctly speaking, the righteousness which is the result of the renovation of the heart by the Holy Spirit." We do not find ourselves quite clear as to which of these interpretations is the preferable one. As this equipment, throughout, appears to be that which the Christian soldier has in himself, however much it may be 'the gift of God,' it is, perhaps, safer to accept the second of the two views named above. It would, too, be perhaps in better keeping with the imagery of the 'breastplate.' This last is an important part of the soldier's defensive armor, and as a matter of fact, that in the Christian which resists, and in some sense defends, is not "imputed righteoueness," but the new man within, which refuses to entertain the evil suggestion. 15 having put on the breastplate of righteousness, and having shod your feet with the preparation of the 16 gospel of peace; withal taking up the shield of faith, wherewith ye shall be able to quench all the so much hand to hand, a firm footing was exceedingly important to him. His sandals, or caligae, were accordingly not only bound firmly to the foot and ankle, but were, as we are told, "thickly studded with hobnails." The Christian soldier's 'preparedness,' in this regard, he is to find in the gospel of peace,' It is this gospel of peace as realized in experience. It is that principle of steadfastness which has its origin in a sense of oneness with God, and so of divine aid equal to any extremity. It is not the gospel of peace as given him for proclamation to others, but the gospel of peace is an experience in himself. case. 16. Above all, taking the shield of faith. The Greek phrase in the Revision is rendered "withal" (èv nâow). The 'above all' of the Common Version is in any case incorrect. The text of the Revisers has the warrant of the Sinaitic and Vatican manuscripts ( and B). The phrase in the Alexandrine (ènì nâoɩ) Ellicott prefers, translating "in addition to all." The sense is much the same, in either 'Above all,' besides not being warranted by the Greek text, conveys a wrong impression. The apostle does not mean to say that the most important part of the equipment is this which he now mentions. He simply describes a part of the soldier's armament differing from those before mentioned; one to be not attached to the body, but borne upon the arm or hand so as to be shifted about as need may require. It is the shield of faith,' or, 'faith as a shield,' the genitive being that of apposition. The Christian believer's 'faith' serves him in his need, as his shield does the soldier. Wherewith ye shall be able to quench all the fiery darts of the wicked. There is general consent among commentators, with whom Thayer, in his Lexicon, 15. And your feet shod (or, having shod agrees, that by the term rendered 'the wicked' your feet) with the preparation of the gos- in the Common Version, 'the evil one' in the pel of peace. The word 'preparation,' Revision, is meant Satan, the devil; "either," though retained in the Revision, scarcely ex- | says Eadie, "in proper person, or as leader presses the full idea. "Readiness" (èroμaría), and representative of the foes so vividly de"preparedness," is what seems meant. Special scribed in ver. 12." To make the term deattention appears to have been given, anciently, scriptive, simply, of evil as impersonal would to the soldier's footwear. As his fighting was be inconsistent with the personal character แ G 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 18 Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints: 19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, 17 fiery darts of the evil one. And take the helmet of salvation and the sword of the Spirit, which is the 18 word of God; with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for 19 all the saints, and on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gos 1 Or, in opening my mouth with boldness, to make known. of the representation throughout. Perhaps where, in ver. 12, the apostle tells us that we wrestle not against flesh and blood, but against principalities, against powers,' etc., he intends, in part at least, to indicate the fact that it is not tendencies toward evil, in ourselves or others, against which we are to contend, but against evil itself in personal forms. This personal element in the representation is preserved throughout, and cannot, in the place now considered, be set aside without violence done to the laws of good exegesis. The larger shields of the soldiers, anciently, we are told, "which for lightness were made of wood, were covered with hides and similar material, designed to prevent the full effect of the fiery darts.'"' (Ellicott, who refers to Arrian, ii., 18.) Arrows tipped with some inflammable substance were used, we are also told, in sieges or under certain circumstances against the enemy in the field. This was true alike of the Romans, the Greeks, and the Hebrews. It was evidently the most dangerous form of that kind of missile. The imagery here, accordingly, is used to enforce the thought that against Satan's worst form of attack 'the shield of faith' will avail. 66 27 It ing throughout. Yet the broader view just suggested may be admissible as a remoter application of the words. It is, then, a question of serious practical import, whether, in his personal warfare with evil or his general encounter with the error and evil of the world, the Christian or the Christian teacher makes supreme account of this 'sword of the Spirit' in the full meaning of what is here said. 18. Praying always with all prayer and supplication in the Spirit. The rendering in the Revision, “at all seasons" for 'always,' will be noticed. By 'all prayer and supplication' is implied prayer adjusted to varying conditions of need; and by 'at all seasons' that constant prayerful frame of mind which becomes uttered and pleading 'supplication' as for such supplication occasions arise. However well equipped the Christian soldier may be, his sufficiency is still of God.' And watching thereunto. Watching with reference to this (eis avró), or, for this, that is the prayer and supplication; exercising care not to become remiss, or to fall into habits of neglecting what is so essential always as prayer, and most of all in those spiritual conflicts so inevitable for Christians in this world. With perseverance and supplication for all saints. “No soldier," says Hodge, "entering battle prays for himself alone, but for all his fellow-soldiers also. They form one army, and the success of one is the success of all." 17. And take the helmet of salvation-all literally, "receive, take with the hand (dégaσte), the helmet of salvation,” since it is "the gift of God." Not, here, "the hope of salvation,' as in 1 Thess. 5: 8, but 'salvation' itself. is making our calling and election sure." 19. And for me that utterance may be (2 Peter 1: 10.) And the sword of the Spirit, given unto me. A different preposition (vπèp) which is the word of God. "The only is used here, for me,' from that employed offensive weapon," says Eadie, "which the above (repí), 'for all saints.' Eadie would find Christian soldier is to assume." Says Hodge: some significance in this change of the prepo"In opposition to all error, to all false phil-sition, supposing the former (unèp) to have more osophy, to all false principles in morals, to all intensity of meaning, as if the apostle would the sophistries of vice, to all the suggestions of desire some special fervency of prayer in his the devil, the sole, simple, and sufficient an- own behalf. Ellicott thinks this scarcely warswer is the word of God." The particular ranted, while Alford, though he sees somereference here appears to be to personal expe- thing in it," regards Eadie as pressing it too riences of the Christian believer himself; since far. In making this request the apostle doubtwith this as his main topic the writer is deal- less has reference, in part at least, to his cir 66 20 For which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak. 21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord. shall make known to you all things: 22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. 20 21 pel, for which I am an ambassador in 1 chains: that in it I may speak boldly, as I ought to speak. But that ye also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things: 22 whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts. 1 Gr. a chain. cumstances at the time of writing. It is noticeable that his mind is evidently intent upon his work, for which some opportunity was afforded him even as a prisoner. Of all opportunity for such service it was his especial desire that he might be enabled to make the best use, alike as he now is and in his general ministry. That I may open my mouth boldly-or, in opening my mouth boldly. In this way he desired that utterance might be 'given.' Whatever he should be able to do, especially in such circumstances, he felt would be through divine help given in answer to prayer. To make known the mystery of the gospel. The gospel itself is viewed as a 'mystery,' a matter of revelation, making known what could become matter of either knowledge or of faith only as thus revealed. 20. For which I am an ambassador in bonds; or, in a chain, the Greek word being in the singular. It is not simply that he still is an 'ambassador 'though bound with a chain, but that while an ambassador, an ambassador in behalf of the gospel, an "ambassador for God," and "in Christ's stead," he yet is bound thus with a chain, as any felon might be. That therein (or, in it) I may speak boldly, as I ought to speak. He is still to fulfill his office, even under these conditions, and as opportunity serves is required to 'speak boldly.' In this behalf he desires that there may be remembrance of him in the prayers of those in Ephesus who under his ministry have come to know what prayer is. 21-24. A MESSAGE AND A BENEDICTION. 21. But that ye may know my state, and how I do. We come, now, to the closing words. They take the form, as so often is the case with this apostle, of personal address, with allusions to the writer's own present circumstances. There is a nice question, here, with reference to the force of the particle translated 'also' (kai). Some, as Eadie and others, would make it simply a "particle of transition," putting what is now to be said in relation with that which has gone before. Ellicott, however, regards this transition as already made by the particle 'but' (de). He accordingly translates, But in order that ye also may know," instead of "that also ye may know," or, "in order also that ye may know." He holds that the particle (xai), as so understood, makes the passage "indisputably refer to others besides the Ephesians," though admitting that "who they were cannot be satisfactorily determined." If the Epistle to the Colossians was written first of the two, he thinks the reference may be to them. We do not see that the point can be made really so indisputable as to supply basis for any theory as to this, or any other of the collateral questions supposably involved. Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things. In Acts 20: 4, and in Col. 4:7, Tychicus is mentioned in the latter place as bearer, also, of the letter to the Colossian Church. Where, in 2 Tim. 4: 12, Paul says, "Tychicus have I sent to Ephesus," it is supposed reference may be made to his commission as bearer of this present Epistle. In such a case, it may be allowable to draw from the circumstance proof of our Epistle having been, at least, first of all intended for the Ephesian Church. As so sent, Tychicus would be a messenger direct from the apostle himself, and could make known to these brethren, whose solicitude in this behalf may be inferred from the scene of the parting at Troas (Acts 20: 17-38), all particulars of his life in this Roman captivity. 22. Whom I have sent unto you for the same purpose (or, for this very purpose) that ye might know our affairs, and that he might comfort your hearts. In 3: 13, of this Epistle, Paul has entreated his brethren not to 'faint at' his 'tribulations for them. He now assures them that the special purpose of his message by Tychicus is that 'he might comfort' their 'hearts.' The emphatic words, 'for this very purpose,' shows how tenderly 23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. he thinks of those to whom this message is sent, and how warmly desirous he is that their solicitude concerning him may be relieved. 23. Peace be to the brethren, and love with faith. It is 'peace' in the broad meaning of the word; not simply peace amongst themselves; the 'peace of God.' (Phll. 4:7.) 'Love with faith' means more than love and faith; it means these two in simultaneous exercise. They are kindred graces, and live together in the same regenerate heart. From God the Father and the Lord Jesus Christ. From whom all right spiritual affections proceed. 24. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. A second benediction, comprehensive of all who love Jesus Christ-all who are truly his; that in the preceding verse being addressed especially to those at Ephesus. The use by the Revisers of uncorruptness' for 'sincerity,' is to be noticed. The Greek word (ȧp@apoía) is the word found at 1 Cor. 15: 42, "it is raised in incorruption," where the thought is, no longer subject to death. The underlying idea is that of imperishableness. The 'love' here mentioned is the love that endures. It may not be allowable to trace in the word as so employed any doctrinal intention; yet since the word clearly means more than simple 'sincerity' it must point to a 'love' such in its nature as that, while sincere it is perpetual, and so an element in that new life which, begotten in regeneration, fulfills those words of the Lord himself, "I give unto them eternal life." (John 10:28.) SUMMARY OF THE EXPOSITION. tinctively Christian point of view. Practical There may be reason for the suggestion sometimes made, that the vivid imagery under which the apostle sets forth Christian conflict and preparation for conflict (6: 10-20), may have been prompted by the constant presence with him of the armed Roman soldier. We can conceive this 'panoply' of the armed man as made thus a subject of study, perhaps of conversation, in a way for which opportunity may never before have been afforded. He may In this concluding portion of the Epistle have heard much, too, from his armed attend(5:22-6:9), in which the writer treats the sub-ant, of what befalls the soldier on the march, ject of Christian morals, human relations are viewed in three aspects: (1) That of husband and wife (5:22-33); (2) parent and child (6:1-4); (3) master and servant (6:5-9). These are fundamental relations. Of Christian morals in their more general aspect (4: 25-32; 5: 3-13), he has treated before. Both there and here we notice, as has already been mentioned, that the morality enjoined is as seen at the dis in the ambuscade, and on the field of battleall being turned to account in the interest of the one engrossing theme. Thus become palpable to him the analogies of truth for the girdle of the Christian soldier, righteousness his breastplate, the gospel of peace his shoes of preparation, faith as his shield, salvation his helmet, and the word of God as the "sharp, two-edged sword." (Heb. 4: 12.) |