Ephesians 6 · Robertson's Word Pictures
1Right (dikaion). In Col 3:20 it is euareston (well-pleasing).
2Which (etis). "Which very" = "for such is."
The first commandment with promise (entole prote en epangelia). En here means "accompanied by" (Alford). But why "with a promise"? The second has a general promise, but the fifth alone (Ex 20:12 ) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of en epangelia here to prote points to the other view.
3That it may be well with thee (ina eu so geneta). From Ex 20:12 , "that it may happen to thee well."
And thou mayest live long on the earth (ka ese makrochronios ep tes ges). Here ese (second person singular future middle) takes the place of gene in the LXX (second person singular second aorist middle subjunctive). Makrochronios is a late and rare compound adjective, here only in N.T. (from LXX, Ex 20:12 ).
4Provoke not to anger (me parorgizete). Rare compound, both N.T. examples (here and Ro 10:19 ) are quotations from the LXX. The active, as here, has a causative sense. Parallel in sense with me erethizete in Col 3:21 . Paul here touches the common sin of fathers.
In the chastening and admonition of the Lord (en paideia ka nouthesia tou kuriou). En is the sphere in which it all takes place. There are only three examples in the N.T. of paideia, old Greek for training a pais (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, Vocabulary). It is possible, as Thayer gives it, that this is the meaning here in Eph 6:4 . In 2Ti 3:16 adults are included also in the use. In Heb 12:5,7,11 the narrower sense of "chastening" appears which some argue for here. At any rate nouthesia (from nous, tithem), common from Aristophanes on, does have the idea of correction. In N.T. only here and 1Co 10:11; Tit 3:10 .
5With fear and trembling (meta phobou ka tromou). This addition to Col 3:22 .
6But as servants of Christ (all' os doulo Christou). Better "slaves of Christ" as Paul rejoiced to call himself (Php 1:1 ).
Doing the will of God (poiountes to thelema tou theou). Even while slaves of men.
7With good will (met' eunoias). Not in Col. Old word from eunoos, only here in N.T. as eunoeo is in N.T. only in Mt 5:25 .
8Whatsoever good thing each one doeth (ekastos ean t poiese agathon). Literally, "each one if he do anything good." Condition of third class, undetermined, but with prospect. Note use here of agathon rather than adikon (one doing wrong) in Col 3:25 . So it is a reward (komiseta) for good, not a penalty for wrong, though both are true, "whether he be bond or free" (eite doulos eite eleutheros).
9And forbear threatening (anientes ten apeilen). Present active participle of aniem, old verb, to loosen up, to relax. "Letting up on threatening." Apeile is old word for threat, in N.T. only here and Ac 4:29; 9:1 .
Both their Master and yours (ka auton ka umon o kurios). He says to "the lords" (o kurio) of the slaves. Paul is not afraid of capital nor of labour.
With him (par' auto). "By the side of him (God)."
10Finally (tou loipou). Genitive case, "in respect of the rest," like Ga 6:17 . D G K L P have the accusative to loipon (as for the rest) like 2Th 3:1; Php 3:1; 4:8 .
Be strong in the Lord (endunamousthe en kurio). A late word in LXX and N.T. (Ac 9:22; Ro 4:20; Php 4:13 ), present passive imperative of endunamoo, from en and dunamis, to empower. See 1:10 for "in the strength of his might." Not a hendiadys.
11Put on (endusasthe). Like 3:12. See also 4:24.
The whole armour (ten panoplian). Old word from panoplos (wholly armed, from pan, oplon). In N.T. only Lu 11:22; Eph 6:11,13 . Complete armour in this period included "shield, sword, lance, helmet, greaves, and breastplate" (Thayer). Our "panoply." Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier's armour, being chained to one for some three years.
That ye may be able to stand (pros to dunastha umas stena). Purpose clause with pros to and the infinitive (dunastha) with the accusative of general reference (umas) and the second aorist active infinitive stena (from istem) dependent on dunastha. Against (pros). Facing. Another instance of pros meaning "against" (Col 2:23 ).
The wiles of the devil (tas methodias tou diabolou). See already 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian's armour.
12Our wrestling is not (ouk estin emin e pale). "To us the wrestling is not." Pale is an old word from pallo, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (katecho). Note pros again (five times) in sense of "against," face to face conflict to the finish.
The world-rulers of this darkness (tous kosmokratoras tou skotous toutou). This phrase occurs here alone. In Joh 14:30 Satan is called "the ruler of this world" (o archon tou kosmou toutou). In 2Co 4:4 he is termed "the god of this age" (o theos tou aionos toutou). The word kosmokrator is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth.
The spiritual hosts of wickedness (ta pneumatika tes ponerias). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." Poneria (from poneros) is depravity (Mt 22:18; 1Co 5:8 ).
In the heavenly places (en tois epouraniois). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).
13Take up (analabete). Second aorist active imperative of analambano, old word and used (analabon) of "picking up" Mark in 2Ti 4:11 .
That ye may be able to withstand (ina dunethete antistena). Final clause with ina and first aorist passive subjunctive of dunama with antistena (second aorist active infinitive of anthistem, to stand face to face, against).
And having done all to stand (ka apanta katergasa meno stena). After the fight (wrestle) is over to stand (stena) as victor in the contest. Effective aorist here.
14Stand therefore (stete oun). Second aorist active imperative of istem (intransitive like the others). Ingressive aorist here, "Take your stand therefore" (in view of the arguments made).
Having girded your loins with truth (perizosameno ten osphun umon en aletheia). First aorist middle participle (antecedent action) of perizonnuo, old verb, to gird around, direct middle (gird yourselves) in Lu 12:37 ; but indirect here with accusative of the thing, "having girded your own loins." So endusameno (having put on) is indirect middle participle.
The breast-plate of righteousness (ton thoraka tes dikaiosunes). Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in 1Th 5:8 .
15Having shod (upodesameno). "Having bound under" (sandals). First aorist middle participle of upodeo, old word, to bind under (Mr 6:9; Ac 12:8 , only other N.T. example).
With the preparation (en etoimasia). Late word from etoimazo, to make ready, only here in N.T. Readiness of mind that comes from the gospel whose message is peace.
16Taking up (analabontes). See verse 13.
The shield of faith (ton thureon tes pisteos). Late word in this sense a large stone against the door in Homer, from thura, door, large and oblong (Latin scutum), aspis being smaller and circular, only here in N.T.
To quench (sbesa). First aorist active infinitive of sbennum, old word, to extinguish (Mt 12:20 ).
All the fiery darts (panta ta bele ta pepuromena). Belos is an old word for missile, dart (from ballo, to throw), only here in N.T. Pepuromena is perfect passive participle of puroo, old verb, to set on fire, from pur (fire). These darts were sometimes ablaze in order to set fire to the enemies' clothing or camp or homes just as the American Indians used to shoot poisoned arrows.
17The helmet of salvation (ten perikephalaian tou soteriou). Late word (peri, kephale, head, around the head), in Polybius, LXX, 1Th 5:8; Eph 6:17 alone in N.T.
Which is the word of God (o estin to rema tou theou). Explanatory relative (o) referring to the sword (machairan). The sword given by the Spirit to be wielded as offensive weapon (the others defensive) by the Christian is the word of God. See Heb 4:12 where the word of God is called "sharper than any two-edged sword."
18At all seasons (en pant kairo). "On every occasion." Prayer is needed in this fight. The panoply of God is necessary, but so is prayer.
"Satan trembles when he sees The weakest saint upon his knees."
19That utterance may be given unto me (ina mo dothe logos). Final clause with ina and first aorist passive subjunctive of didom, to give. See a like request in Col 4:3 . Paul wishes their prayer for courage for himself.
20For which I am an ambassador in chains (uper ou presbeuo en aluse). "For which mystery" of the gospel (verse 19). Presbeuo is an old word for ambassador (from presbus, an old man) in N.T. only here and 2Co 5:20 . Paul is now an old man (presbutes, Phm 1:9 ) and feels the dignity of his position as Christ's ambassador though "in a chain" (en aluse, old word alusis, from a privative and luo, to loosen). Paul will wear a chain at the close of his life in Rome (2Ti 1:16 ).
In it (en auto). In the mystery of the gospel. This is probably a second purpose (ina), the first for utterance (ina dothe), this for boldness (ina parresiasoma, first aorist middle subjunctive, old word to speak out boldly). See 1Th 2:2 . See Col 4:4 for "as I ought."
21That ye also may know (ina eidete ka umeis). Final clause with ina and second perfect subjunctive active of oida. For Tychicus, see Col 4:7f .
22That ye may know (ina gnote). Second aorist active subjunctive of ginosko. Just as in Col 4:8 he had not written ina eidete in verse 21.
Our state (ta per emon). "The things concerning us," practically the same as ta kat' eme of verse 21. See both phrases in Col 4:7,8 .
23Love and faith (agape meta pisteos). Love of the brotherhood accompanied by faith in Christ and as an expression of it.
24In uncorruptness (en aphtharsia). A never diminishing love. See 1Co 15:42 for aphtharsia.
EPISTLE TO THE PHILIPPIANS
FROM ROME ABOUT A.D. 61
BY WAY OF INTRODUCTION
There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in St. Paul's Ephesian Ministry (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments pro and con that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul's joy and pride and they had helped him before as they did this time.
The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.
Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters Php 1; 3 of their opposition. But Paul rises to full stature in the great Christological passages in chapters Php 2; 3 which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.
Some special books on Philippians are those by Beet (1891), Burns (1917), Dibelius (1911), Ellicott (new ed. 1890), Wohlenberg in Zahn Komm. (3rd ed. 1917), Haupt in Meyer Komm. (8 ed. 1902), Jones in Westm. Comm. (1920), Johnstone (1904), Jowett (1909), Kennedy in Exp. Gk. Test. (1903), Klopper (1893), Knabenbauer (1913), Lightfoot (9 ed. 1891), Lipsius (1893), Lohmeyer in Meyer Komm. (8 ed. 1930), Lueken (1906), Martin (New Cent. Bible), Michael (1928), Moule (Phil. Studies), Plummer (1919), Rainy (Exp. Bible 1893), Robertson (1917), Vincent (Int. Crit., 2 ed. 1910).
Philippians 1