Matthew Poole and continuators on Ephesians 6

1 CHildren obey your parents in the Lord for this is right .

With inward reverence and promptness, as well as in the outward Act.

Either because the Lord commands it or in all things agreeable to his will. See ch. 5.21. Act. 5.29.

Or just, every way so by the Law of Nature, of Nations and of God.

Marginal references: Col. 3.20.

2 Honour thy father, and mother; (which is the first commandment with promise .)

i. e. A Special promise annexed to the particular duty commanded. There being promises added to two onely Commandments, viz. the second and this fifth; that which is annexed to the second Commandment is a general one and which relates to the whole Law, but this a special one and which respects this Commandment in particular.

Marginal references: Ex. 20.12. Deut. 5.16. & 27.16. Mat. 15.4. Mark 7.10.

3. That it may be well with thee, and that thou mayest live long upon the earth .

That thou mayest live long and happily. This promise is still fulfilled to believers, either in the thing it self here promised, or in a better way, God's giving them Eternal Life.

4. And ye fathers provoke not your children to wrath , but bring them up in the nurture and admonition of the Lord .

Viz. By unreasonable severity, moroseness, unrighteous commands, &c.

Or correction as the word signifies, Heb. 12.6, 7, 8.

This denotes the end of the former instruction in their duty must be as well as Correction to drive them to it.

The Lord Jesus Christ, and so it is either that admonition which is commanded by him, or whereby they are brought to be acquainted with him.

Marginal references: Col. 3.21.; Deut. 6.7, 10. Psal. 78.4. Prov. 19.18.

5. Servants be obedient to them that are your Masters according to the flesh , with fear and trembling , in singleness of your heart s as unto Christ .

These Servants were generally Slaves: Christian liberty, doth not take away civil servitude.

Whether good or bad, as 1 Pet. 2.18. is expresly said.

As to your outward State, not as to your souls and consciences.

Either with reverence and fear of offending them, and being punished by them, see Rom. 13.4. or rather with Humility as appears by Ps. 2.11. Phil. 2.12. 1 Cor. 2, 3. & 2 Cor. 7.15. comp. Rom. 11.20. Sincerity, and without guile.

Who hath commanded this obedience, and whom ye obey in yielding it to your masters.

Marginal references: Col. 3.22. 1 Tim. 6.1. Tit. 2.9.

6. Not with eye-service v as men-pleasers , but as the servants of Christ , doing the will of God from the heart.

Such as make it their onely business to please their Masters right or wrong, and ingratiate themselves with them though by offending God.

As becomes the Servants of Christ, or as those that are the Servants of Christ and seek to please him.

Performing obedience to your Masters not barely as their will, but God's will who requires it, as v. 5.

Not merely having respect to your Masters presence, and looking upon you in your work.

7. With good will doing service as to the Lord, and not to men .

Not grudgingly or as of constraint, but freely, and cheerfully.

Not onely regarding Men your Masters, but Christ your great Master. That which is done for the worst Masters, and in the hardest things is Service done to Christ; when out of love to him Servants bear their Masters folly, or cruelty.

8 Knowing that whatsoever good thing any man doth, the same shall he receive of the Lord whether he be bond or free .

Viz. as the Servant of Christ and as unto the Lord.

The reward of the same; by a Metonymie.

Christ regards not those differences of Men at the present, nor will in the day of Judgment, 1 Cor. 7.22. and 12, 13. Gal. 3.28. Col. 3.11.

Marginal references: Rom. 2.6. 2 Cor. 5.10.

9. And ye masters do the same things to them, forbearing threatning, knowing, that your master also is in heaven , neither is there respect of persons with him .

Not the same in special which belong onely to Servants, but in general which concern you no less than them, viz. doe your duty to them with good will, with an Eye to God, and Christ, &c. or rather, doe your duty mutually to them according to your condition, and calling, Col. 4.1.

Or rather (as in the margin) moderating, or remitting, i. e. do not carry your selves angrily to them (which appears in vehement, and frequent threatnings) when ye may otherwise maintain your Authority over them.

And therefore too strong for you, though ye may be too hard for your Servants.

He is just as well as powerfull, and will neither spare ye because you are Masters, nor punish them because they are Servants, see Act. 10.34. Gal. 2.6. Col. 3.25.

Marginal references: Or, moderating.; Some reade, both your & their master.; Rom. 2.11.

10▪ Finally, my brethren, be strong in the Lord and in the power of his might .

Or strengthen your selves, i. e. be courageous, and constant in the practice of your duty against the Devil, and all his assaults.

Not in your selves, but in the Lord Jesus Christ in whom your strength lies, and from whom by Faith ye may obtain it, see Phil. 4.13. and 2 Tim. 2.1.

Or mighty power, see ch. 1.19. q. d. though your own strength be but weakness, yet Christ's power is mighty, and he can communicate enough to you.

11. Put on the whole armour of God , that ye may be able to stand against the wiles of the devil.

Get your selves furnished with every Grace, that none be wanting in you, no part naked and exposed to your enemies.

i. e. Not carnal but spiritual, and given by God, see 2 Cor. 10.3, 4. and 1 Thess. 5.8.

Either to fight, or rather to overcome. He that loses the Victory is said to fall; he that gains it, to stand, see Psal. 89.43.

The Devil useth Arts, and Strategems, as well as force and violence, and therefore if any part of your spiritual armour be wanting he will Assault you where he finds you weakest.

Marginal references: Rom. 13.12. 2 Cor. 6.7.

12. For we wrestle not against flesh and bloud , but against principalities, against powers , against the rulers of the darkness of this world v, against spiritual wickedness in high places .

Not onely or not principally.

Men, consisting of flesh and bloud, Math. 16.17. Gal. 1.16.

Devils, Col. 2.15. see ch. 1.21.

Either wicked Spirits, or Emphatically spiritual wickednesses for wickednesses of the highest kind, implying the intenseness of wickedness in those Angelical substances, which are so much the more wicked, by how much the more excellent in themselves their Natures are.

Or Heavenly, taking heaven for the whole expansum or spreading out of the Air between the Earth and the Stars, the Air being the place from whence the Devils assault us, as ch. 2.2. Or rather in for about heavenly places or things, in the same sense as the word rendred heavenly is taken four times before in this Epistle, ch. 1.3.20. & 2.6. & 3.10. being in none of them taken for the Air; and the then sense must be, that we wrestle about heavenly places, or things, not with Flesh and Bloud, but with Principalities, with Powers, &c. Obj. The Gr. preposition will not bear this construction. Ans. Let Chrysostom and other Greeks answer for that. They understood their Language best, and they give this interpretation.

Either that Rule in the dark Air where God permits them to be for the punishment of Men, see ch. 2.2. or rather, that Rule in the dark places of the Earth, the dark minds of Men, and have their rule over them by reason of the darkness that is in them, in which respect the Devil is called the God of this World, 2 Cor. 4.4. and the Prince of it, Ioh. 14.30. So that the dark World here seems to be opposed to Children of light, ch. 5.8.

Marginal references: Gr. bloud, and flesh.; Joh. 12.31. Col. 1.13.; Or, wicked spirits.; Or, heavenly.

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 .

Times of Temptation, and Satan's greatest rage, see ch. 5.16.

All that belongs to good Souldiers of Jesus Christ, all that we can doe being little enough to secure our standing.

As Conquerours doe that keep the Field not being beaten down, nor giving way.

Marginal references: Or, having overcome all.

14. Stand therefore having yourloyns girt about with truth , and having on the breast-plate of righteousness .

Standing here (in a different sense from what it was taken in before) seems to imply watchfulness, readyness for the Combate, and keeping our places, (both as to our general and particular callings) if Souldiers leave their Ranks they endanger themselves.

Having exhorted to put on the whole armour of God, he descends to the particular parts of it both defensive and offensive. We need not be over curious in enquiring into the reason of the Names here given to the several parts of a Christian's armour, and the Analogy between them and Corporal Arms, the Apostle using these Terms promiscuously, 1 Thess. 5.8. and designing onely to shew that what bodily Arms are to Souldiers, that these spiritual Arms might be to Christians▪ yet some reason may be given of these Denominations. He begins with the furniture for the loyns, the seat of strength, and alludes to the belt or mili [illegible: 4 letters] [illegible: 3 letters]dle, which was both for ornament and strength, and so is truth.

Understood either of the truth of Doctrine, or rather (because that comes in afterward under the title of the Sword of the Spirit) of soundness, and Sincerity of heart, than which nothing doth more beautifie or adorn a Christian. He alludes to Isa. 59.17. see, 2 Cor. 1.12. and 1 Tim. 1.5, 19.

Righteousness of Conversation, consisting both in a resolvedness for good, and repentance for evil done, which is as a Breast-plate (that piece or armour which covers the whole Breast, and Belly) to a Christian; that resolvedness against sin fencing him against Temptation, and the conscience of well doing against the accusations of Men and Devils. 1 Cor. 4.3, 4. and 1 Ioh. 3.7.

Marginal references: Isa. 11.5. Luk. 12.35. 1 Pet. 1.13.; 2 Cor. 6.7.

15. And your feet shod with the preparation of the gospel of peace .

In allusion to the Greaves or military shoes with which Souldiers covered their feet and legs. A Christian's way lies through rough places, through Briars and Thorns, and therefore he needs this piece of armour. He must be prepared to hold the Faith, and confess Christ in the most difficult times.

With that furniture which the Gospel affords him, which being a Gospel of peace, and bringing the glad tidings of Reconciliation to God by Christ, prepares Men best to undergo the troubles of the World. Ioh. 16.33.

16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked .

Chiefly, Col. 3.14. this he sets, as the principal part of the Christian armour, against the greatest Temptations, fiery darts, 1 Pet. 5.8, 9. and 1 Ioh. 5.4.

Faith as receiving Christ and the benefits of Redemption is compared to a shield (under which Souldiers were wont to shelter themselves against their enemies darts) as being a sort of universal defence covering the whole Man, and guarding even the other parts of our spiritual armour.

It seems to be an allusion to the poysoned darts, some barbarous Nations were wont to use which enflamed the bodies they hit. By them he means all those violent Temptations which enflame Mens lusts. These fiery darts of Temptations faith is said to quench when by the help of Grace obtained of Christ, it overcomes them.

The Devil, Math. 13.19.

17. And take the helmet of salvation , and the sword of the Spirit which is the word of God p.

Salvation for the hope of Salvation, 1 Thess. 5.8. This follows faith, and is of kin to it. Souldiers dare not fight without their helmet: despair, to which the Devil tempts us, makes us quit our combate; whereas hope of Salvation makes us lift up our heads in the midst of Temptations, and afflictions. This likewise alludes to Isa.. 59.17.

Either the spiritual sword, the war being spiritual, and the enemy spiritual, or rather the sword which the spirit of God furnisheth us with, and makes effectual in our hands.

The Doctrine of God in the scripture, called a two edged sword, Rev. 1.16. and 2.12. which enters into the Soul, and divides between the most inward affections, Heb. 4.12. and cuts the sinews of the strongest Temptations, Math. 4.4.7.10. and Conquers the Devil while it rescues Sinners from under his power. This relates to Isa. 49.2.

18. Praying always , with all prayer and supplication in the Spirit , and watching thereunto with all perseverance , and supplication for all saints .

i. e. In every opportunity, so often as our own, or others necessities call us to it, 1 Thess. 5.17.

Prayer when opposed to supplication seems to signifie petitioning for good things, and supplication the deprecating of evil, 1 Tim. 2.1.

Either our own Spirit with which we pray, so as not to draw nigh to God with our Mouth onely, as Isa. 29.13. Or rather the Holy Spirit of God by whose assistance we pray, Rom. 8.26, 27. Iude 20.

To Prayer, in opposition to sloth and security. See Mat. 26.41. Col. 4.2. and 1 Pet. 4.7.

Constancy and continuance in Prayer in every condition adverse as well as prosperous, though Prayer be not presently answered, Luk. 18.1.

Not onely for our selves, but for our Brethren in the world, none being in so good a condition but they may need our Prayers.

Marginal references: Mark. 13.33.

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.

Or Speech, viz. both the things I am to speak, and the faculty of speaking as becomes the matter I deliver.

Either, freely and confidently; the same as before in other words, or, openly and plainly in opposition to speaking closely, and in secret, Mark 8.32. Ioh. 11.14. and so it may have respect to the removing of his bonds which were the present impediment of his so speaking.

Or, in or unto the opening of my Mouth, i. e. full and free profession of the truth without shame or fear.

Marginal references: Act. 4.29. Col. 4.3. 2 Thess. 3.1.

20 For which I am an ambassadour in bonds , that therein I may speak boldly , as I ought to speak.

For which Gospel I still continue, though a prisoner, in the Ambassy committed to me by Christ.

This may imply not onely free speaking, but free acting in all things whereby the Gospel may be propagated.

Marginal references: 2 Cor. 5.20.; Act. 28.20. Chap. 3.1.; Or, in a [illegible: 1 word].; Or, thereof.

21 But that ye also may know my affairs , and how I do , Tychicus a beloved brother, and faithfull minister in the Lord, shall make known to you all things.

As well as other Churches.

How I am used by the Romans in my bonds.

Or, rather what I do, i. e. how I behave my self, see Act. 28.30, 31.

Minister is here taken in a large sense for any that labour in the Gospel, such as were not onely ordinary Pastours, but Evangelists, and Apostles themselves.

Marginal references: Col. 4.7.; 2 Tim. 4.12. Tit. 3.12.

22 Whom I have sent unto you for the same purpose that ye might know our affairs, and that he might comfort your hearts .

That ye might not faint at my Tribulation, ch. 3.13. it might be a comfort to them to hear that Paul was well used (setting aside his bonds) and had liberty to preach to those that came to him.

23. Peace be to the brethren, and love, with faith from God the Father, and the Lord Jesus Christ.

He prays for their continuance and encrease in these graces which already were begun in them.

24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

This is more extensive than the former, he prays here for all true beleivers every· where.

Or, as the margin, with incorruption, i. e. so as that nothing can draw them off from the love of Christ, and so it implies constancy as well as Sincerity.

Written from Rome unto the Ephesians by Tychicus.

Marginal references: Or, with incorruption.