Եփեսացիներ / Ephesians - 6 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The apostle proceeds in the exhortation to relative duties which he began in the former, particularly he insists on the duties of children and parents, and of servants and masters, ver. 1-9. II. He exhorts and directs Christians how to behave themselves in the spiritual warfare with the enemies of their souls; and to the exercise of several Christian graces, which he proposes to them as so many pieces of spiritual armour, to preserve and defend them in the conflict, ver. 10-18. III. We have here the conclusion of the epistle, in which he takes his leave of them, recommending himself to the prayers of the believing Ephesians, and praying for them, ver. 19-24.
Adam Clarke: Commentary on the Bible - 1831
Children should obey their parents, that they may live long and be happy, Eph 6:1-3. Parents should be tender towards their children, Eph 6:4. Servants should show all obedience and fidelity to their masters, Eph 6:5-8. And masters should treat their servants with humanity, Eph 6:9. All should be strong in the Lord, and be armed with his armor, because of their wily, powerful, and numerous foes, Eph 6:10-13. The different parts of the Christian armor enumerated, Eph 6:14-17. The necessity of all kinds of prayer and watchfulness, Eph 6:18-20. Tychicus is commissioned to inform the Ephesians of the apostle's affairs, Eph 6:21, Eph 6:22. The apostolic benediction and farewell, Eph 6:23, Eph 6:24.
Albert Barnes: Notes on the Bible - 1834
6:0: This chapter Eph. 6 comprises the following subjects:
(1) An exhortation to children to obey their parents, with a promise of the blessing that would follow from obedience; Eph 6:1-3.
(2) an exhortation to fathers to manifest such a character that children could properly obey them, and to train them up in a proper manner; Eph 6:4.
(3) the duty of servants; Eph 6:5-8.
(4) the duty of masters toward their servants; Eph 6:9.
(5) an exhortation to put on the whole armor of God, with a description of the Christian soldier, and of the Christian panoply; Eph 6:10-17.
(6) the duty of prayer, and especially of prayer for the apostle himself, that he might be enabled to speak with boldness in the cause of his Master; Eph 6:18-20.
(7) in the conclusion Eph 6:21-24, he informs them that if they wished to make any inquiries about his condition, Tychicus, who conveyed this letter, could acquaint them with his circumstances; and then closes the Epistle with the usual benedictions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eph 6:1, The duty of children towards their parents; Eph 6:5, of servants towards their masters; Eph 6:10, Our life is a warfare, not only against flesh and blood, but also spiritual enemies; Eph 6:13, The complete armour of a Christian; Eph 6:18, and how it ought to be used; Eph 6:21, Tychicus is commended.
John Gill
INTRODUCTION TO EPHESIANS 6
In this chapter the apostle goes on with his exhortations to relative and domestic duties, and considers those of children and parents, and of servants and masters; and next he exhorts the saints in general to constancy and perseverance in the exercise of grace, and the performance of duty in the strength of Christ, and with the use of the armour of God described by him; entreats them to pray for him; gives the reasons of sending Tychicus, who brought them this epistle, and closes it with his apostolical salutation. He begins with the duties of children to their parents, which are submission and obedience to them, honour, fear, and reverence of them; the arguments engaging thereunto are taken from the light of nature and reason, from the command of God, and the promise annexed to it, Eph 6:1. Then follow the duties of fathers to their children, who are exhorted not to use them with too much rigour, and so provoke them to wrath, but to bring them up in a religious manner, that they may serve the Lord, Eph 6:4. Next he observes the duties of servants to their masters, which are subjection and obedience, which should be done with reverence of them, with simplicity of heart, as unto Christ, not with eyeservice, as menpleasers, but with the heart, and with good will, as doing the will of God, and as if it was to the Lord, and not men; to which they are encouraged by a promise of reward which is given without respect to bond or free, Eph 6:5. And masters, they are exhorted to do what is right and just to their servants, and not terrify them with menaces; to which they are moved by the consideration of their having a master in heaven, who is no respecter of persons, Eph 6:9. From hence the apostle passes to a general exhortation to the saints to behave with firmness and constancy of mind, though they had many enemies, and these mighty and powerful, and more than a match for them; relying on the power and strength of Christ, and making use of the whole armour of God, which he advises them to take, that they might stand and withstand in the worst of times, Eph 6:10, the several parts of which he enumerates, as the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, whereby the fiery darts of Satan are quenched, the helmet of salvation, the sword of the Spirit the word of God, and spiritual prayer of every sort for all saints, attended with watching and perseverance, Eph 6:14, which last part of the spiritual armour being mentioned, leads on the apostle to entreat the Ephesians to pray for him, that he might freely and boldly preach the Gospel; which he commends from the mysterious nature and subject of it, from his character as an ambassador for it, or for Christ, the sum and substance of it, and from his being in bonds for it; which showed how great an esteem he had of it, and how heartily concerned he was to preach it without fear, Eph 6:19. And then adds, that the reasons of his sending Tychicus, whom he describes by his relation to him as a brother, and his affection for him, and by his office as a minister, and his faithfulness in it, were, that they might be acquainted with his circumstances, in what state and condition he was, both with respect to things temporal and spiritual, and that their hearts might be comforted by him, Eph 6:21. And the epistle is concluded with the apostle's salutation; and the persons saluted are the brethren of this church, and all that love Christ Jesus sincerely; and the blessings wished for are peace, love, with faith and grace; the persons from whom they are desired are God the Father, and the Lord Jesus Christ, Eph 6:23.
6:16:1: Որդիք՝ հնազա՛նդ լերուք ծնողաց ձերոց ՚ի Տէր. զի ա՛յն է արժանն[4383]։ [4383] Ոմանք. Զի այնպէս է արժան։
1 Որդինե՛ր, հնազա՛նդ եղէք ձեր ծնողներին ի Տէր, որովհետեւ դա է ճիշտը:
6 Ո՛րդիներ, ձեր ծնողներուն հնազանդ եղէ՛ք Տէրոջմով, վասն զի այդ է արժանը։
Որդիք, հնազանդ լերուք ծնողաց ձերոց ի Տէր, զի այն է արժանն:

6:1: Որդիք՝ հնազա՛նդ լերուք ծնողաց ձերոց ՚ի Տէր. զի ա՛յն է արժանն[4383]։
[4383] Ոմանք. Զի այնպէս է արժան։
1 Որդինե՛ր, հնազա՛նդ եղէք ձեր ծնողներին ի Տէր, որովհետեւ դա է ճիշտը:
6 Ո՛րդիներ, ձեր ծնողներուն հնազանդ եղէ՛ք Տէրոջմով, վասն զի այդ է արժանը։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: Дети, повинуйтесь своим родителям в Господе, ибо сего [требует] справедливость.
6:1  τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν [ἐν κυρίῳ], τοῦτο γάρ ἐστιν δίκαιον.
6:1. Τὰ (The-ones) τέκνα, (producees,"ὑπακούετε (ye-should-hear-under) τοῖς (unto-the-ones) γονεῦσιν (unto-generators-of) ὑμῶν (of-ye) [ἐν "[in) κυρίῳ], (unto-Authority-belonged],"τοῦτο (the-one-this) γάρ (therefore) ἐστιν (it-be) δίκαιον: (course-belonged)
6:1. filii oboedite parentibus vestris in Domino hoc enim est iustumChildren, obey your parents in the Lord: for this is just.
1. Children, obey your parents in the Lord: for this is right.
6:1. Children, obey your parents in the Lord, for this is just.
6:1. Children, obey your parents in the Lord: for this is right.
Children, obey your parents in the Lord: for this is right:

1: Дети, повинуйтесь своим родителям в Господе, ибо сего [требует] справедливость.
6:1  τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν [ἐν κυρίῳ], τοῦτο γάρ ἐστιν δίκαιον.
6:1. filii oboedite parentibus vestris in Domino hoc enim est iustum
Children, obey your parents in the Lord: for this is just.
6:1. Children, obey your parents in the Lord, for this is just.
6:1. Children, obey your parents in the Lord: for this is right.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Дети должны оказывать послушание своим родителям, а отцы не должны раздражать своих детей несправедливою строгостью.:1: В Господе, т. е. во Христе. Повиновение детей родителям должно быть вполне согласным с требованиями христианства: оно свободно, основано на любви и не должно простираться далее позволенного законом Христовым. - Справедливость. Этого требует и общее человеческое чувство справедливости.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Duties of Children to Parents; Duties of Servants to Masters.A. D. 61.
1 Children, obey your parents in the Lord: for this is right. 2 Honour thy father and mother; (which is the first commandment with promise;) 3 That it may be well with thee, and thou mayest live long on the earth. 4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. 5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; 6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; 7 With good will doing service, as to the Lord, and not to men: 8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. 9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

Here we have further directions concerning relative duties, in which the apostle is very particular.

I. The duty of children to their parents. Come, you children, hearken to me, I will teach you the fear of the Lord. The great duty of children is to obey their parents (v. 1), parents being the instruments of their being, God and nature having given them an authority to command, in subserviency to God; and, if children will be obedient to their pious parents, they will be in a fair way to be pious as they are. That obedience which God demands from their children, in their behalf, includes an inward reverence, as well as the outward expressions and acts. Obey in the Lord. Some take this as a limitation, and understand it thus: "as far as is consistent with your duty to God." We must not disobey our heavenly Father in obedience to earthly parents; for our obligation to God is prior and superior to all others. I take it rather as a reason: "Children, obey your parents; for the Lord has commanded it: obey them therefore for the Lord's sake, and with an eye to him." Or it may be a particular specification of the general duty: "Obey your parents, especially in those things which relate to the Lord. Your parents teach you good manners, and therein you must obey them. They teach you what is for your health, and in this you must obey them: but the chief things in which you are to do it are the things pertaining to the Lord." Religious parents charge their children to keep the ways of the Lord, Gen. xviii. 19. They command them to be found in the way of their duty towards God, and to take heed of those sins most incident to their age; in these things especially they must see that they be obedient. There is a general reason given: For this is right, there is a natural equity in it, God has enjoined it, and it highly becomes Christians. It is the order of nature that parents command and children obey. Though this may seem a hard saying, yet it is duty, and it must be done by such as would please God and approve themselves to him. For the proof of this the apostle quotes the law of the fifth commandment, which Christ was so far from designing to abrogate and repeal that he came to confirm it, as appears by his vindicating it, Matt. xv. 4, &c. Honour thy father and mother (v. 2), which honour implies reverence, obedience, and relief and maintenance, if these be needed. The apostle adds, which is the first commandment with promise. Some little difficulty arises from this, which we should not overlook, because some who plead for the lawfulness of images bring this as a proof that we are not bound by the second commandment. But there is no manner of force in the argument. The second commandment has not a particular promise; but only a general declaration or assertion, which relates to the whole law of God's keeping mercy for thousands. And then by this is not meant the first commandment of the decalogue that has a promise, for there is no other after it that has, and therefore it would be improper to say it is the first; but the meaning may be this: "This is a prime or chief commandment, and it has a promise; it is the first commandment in the second table, and it has a promise." The promise is, That it may be well with thee, &c., v. 3. Observe, Whereas the promise in the commandment has reference to the land of Canaan, the apostle hereby shows that this and other promises which we have in the Old Testament relating to the land of Canaan are to be understood more generally. That you may not think that the Jews only, to whom God gave the land of Canaan, were bound by the fifth commandment, he here gives it a further sense, That it may be well with thee, &c. Outward prosperity and long life are blessings promised to those who keep this commandment. This is the way to have it well with us, and obedient children are often rewarded with outward prosperity. 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. Observe, 1. The gospel has its temporal promises, as well as spiritual ones. 2. Although the authority of God be sufficient to engage us in our duty, yet we are allowed to have respect to the promised reward: and, 3. Though it contains some temporal advantage, even this may be considered as a motive and encouragement to our obedience.

II. The duty of parents: And you fathers, v. 4. Or, you parents, 1. "Do not provoke your children to wrath. Though God has given you power, you must not abuse that power, remembering that your children are, in a particular manner, pieces of yourselves, and therefore ought to be governed with great tenderness and love. Be not impatient with them, use no unreasonable severities and lay no rigid injunctions upon them. When you caution them, when you counsel them, when you reprove them, do it in such a manner as not to provoke them to wrath. In all such cases deal prudently and wisely with them, endeavouring to convince their judgments and to work upon their reason." 2. "Bring them up well, in the nurture and admonition of the Lord, in the discipline of proper and of compassionate correction, and in the knowledge of that duty which God requires of them and by which they may become better acquainted with him. Give them a good education." It is the great duty of parents to be careful in the education of their children: "Not only bring them up, as the brutes do, taking care to provide for them; but bring them up in nurture and admonition, in such a manner as is suitable to their reasonable natures. Nay, not only bring them up as men, in nurture and admonition, but as Christians, in the admonition of the Lord. Let them have a religious education. Instruct them to fear sinning; and inform them of, and excite them to, the whole of their duty towards God."

III. The duty of servants. This also is summed up in one word, which is, obedience. He is largest on this article, as knowing there was the greatest need of it. These servants were generally slaves. Civil servitude is not inconsistent with Christian liberty. Those may be the Lord's freemen who are slaves to men. "Your masters according to the flesh (v. 5), that is, who have the command of your bodies, but not of your souls and consciences: God alone has dominion over these." Now, with respect to servants, he exhorts, 1. 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. 2. That they be sincere in their obedience: In singleness of heart; not pretending obedience when they design disobedience, but serving them with faithfulness. 3. They should have an eye to Jesus Christ in all the service that they perform to their masters (v. 5-7), doing service as to the Lord, and not to men; that is, not to men only or principally. When servants, in the discharge of the duty of their places, have an eye to Christ, this puts an honour upon their obedience, and an acceptableness into it. Service done to their earthly masters, with an eye to him, becomes acceptable service to him also. To have an eye to Christ is to remember that he sees them and is ever present with them, and that his authority obliges them to a faithful and conscientious discharge of the duties of their station. 4. They must not serve their masters with eye-service (v. 6)-- that is, only when their master's eye is upon them; but they must be as conscientious in the discharge of their duty, when they are absent and out of the way, because then their Master in heaven beholds them: and therefore they must not act as men-pleasers--as though they had no regard to the pleasing of God, and approving themselves to him, if they can impose upon their masters. Observe, A steady regard to the Lord Jesus Christ will make men faithful and sincere in every station of life. 5. What they do they must do cheerfully: Doing the will of God from the heart, serving their masters as God wills they should, not grudgingly, nor by constraint, but from a principle of love to them and their concerns. This is doing it with good-will (v. 7), which will make their service easy to themselves, pleasing to their masters, and acceptable to the Lord Christ. There should be good-will to their masters, good-will to the families they are in; and especially a readiness to do their duty to God. Observe, Service, performed with conscience, and from a regard to God, though it be to unrighteous masters, will be accounted by Christ as service done to himself. 6. Let faithful servants trust God for their wages, while they do their duty in his fear: Knowing that whatsoever good thing (v. 8), how poor and mean soever it may be, considered in itself,--the same shall he receive of the Lord, that is, by a metonymy, the reward of the same. 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. You think, "A prince, or a magistrate, or a minister, that does his duty here, will be sure to receive his reward in heaven: but what capacity am I, a poor servant, in, of recommending myself to the favour of God." Why, God will as certainly reward thee for the meanest drudgery that is done from a sense of duty and with an eye to himself. And what can be said more proper either to engage or to encourage servants to their duty?

IV. The duty of masters: "And you masters, do the same things unto them (v. 9); that is, act after the same manner. Be just to them, as you expect they should be to you: show the like good-will and concern for them, and be careful herein to approve yourselves to God." Observe, Masters are under as strict obligations to discharge their duty to their servants as servants are to be obedient and dutiful to them. "Forbearing threatening; anientes--moderating threatening, and remitting the evils with which you threaten them. Remember that your servants are made of the same mould with yourselves, and therefore be not tyrannical and imperious over them, knowing that your Master also is in heaven:" some copies read, both your and their Master. "You have a Master to obey who makes this your duty; and you and they are but fellow-servants in respect of Christ. You will be as punishable by him, for the neglect of your duty, or for acting contrary to it, as any others of meaner condition in the world. You are therefore to show favour to others, as ever you expect to find favour with him; and you will never be a match for him, though you may be too hard for your servants." Neither is there respect of persons with him; a rich, a wealthy, and a dignified master, if he be unjust, imperious, and abusive, is not a jot the nearer being accepted of God for his riches, wealth, and honour. He will call masters and servants to an impartial account for their conduct one to another, and will neither spare the former because they are more advanced nor be severe towards the latter because they are inferior and mean in the world. If both masters and servants would consider their relation and obligation to God and the account they must shortly give to him, they would be more careful of their duty to each other. Thus the apostle concludes his exhortation to relative duties.
Adam Clarke: Commentary on the Bible - 1831
6:1: Children, obey your parents - This is a duty with which God will never dispense; he commands it, and one might think that gratitude, from a sense of the highest obligations, would most strongly enforce the command.
In the Lord - This clause is wanting in several reputable MSS., and in same versions. In the Lord may mean, on account of the commandment of the Lord; or, as far as the parents commands are according to the will and word of God. For surely no child is called to obey any parent if he give unreasonable or unscriptural commands.
Albert Barnes: Notes on the Bible - 1834
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. It is particularly important:
(1) Because the good order of a family, and hence of the community, depends on it; no community or family being prosperous where there is not due subordination in the household.
(2) because the welfare of the child depends on it; it being of the highest importance that a child should be early taught obedience to "law," as no one can be prosperous or happy who is not thus obedient.
(3) because the child is not competent as yet; to "reason" on what is right, or qualified to direct himself; and, while that is the case, he must be subject to the will of some other person.
(4) because the parent, by his age and experience, is to be presumed to be qualified to direct and guide a child. The love which God has implanted in the heart of a parent for a child secures, in general, the administration of this domestic government in such a way as not to injure the child. A father will not, unless under strong passion or the excitement of intoxication, abuse his authority. He loves the child too much. He desires his welfare; and the placing of the child under the authority of the parent is about the same thing in regard to the welfare of the child, as it would be to endow the child at once with all the wisdom and experience of the parent himself.
(5) it is important, because the family government is designed to be an imitation of the government of God. The government of God is what a perfect family government would be; and to accustom a child to be obedient to a parent, is designed to be one method of leading him to be obedient to God. No child that is disobedient to a parent will be obedient to God; and that child that is most obedient to a father and mother will be most likely to become a Christian, and an heir of heaven. And it may be observed, in general, that no disobedient child is virtuous, prosperous, or happy. Everyone foresees the ruin of such a child; and most of the cases of crime that lead to the penitentiary, or the gallows, commence by disobedience to parents.
In the Lord - That is, as far as their commandments agree with those of God, and no further. No parent can have a right to require a child to steal, or lie, or cheat, or assist him in committing murder, or in doing any other wrong thing. No parent has a right to forbid a child to pray, to read the Bible, to worship God, or to make a profession of religion. The duties and rights of children in such cases are similar to those of wives (see the notes on Eph 5:22); and in all cases, God is to be obeyed rather than man. When a parent, however, is opposed to a child; when he expresses an unwillingness that a child should attend a particular church, or make a profession of religion, such opposition should in all cases be a sufficient reason for the child to pause and re-examine the subject. he should pray much, and think much, and inquire much, before, in any case, he acts contrary to the will of a father or mother; and, when he does do it, he should state to them, with great gentleness and kindness, that he believes he ought to love and serve God.
For this is right - It is right:
(1) because it is so appointed by God as a duty;
(2) because children owe a debt of gratitude to their parents for what they have done for them;
(3) because it will be for the good of the children themselves, and for the welfare of society.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: obey: Gen 28:7, Gen 37:13; Lev 19:3; Deu 21:18; Sa1 17:20; Est 2:20; Pro 1:8, Pro 6:20; Pro 23:22, Pro 30:11, Pro 30:17; Jer 35:14; Luk 2:51; Col 3:20-25
in: Eph 6:5, Eph 6:6; Rom 16:2; Co1 15:58; Col 3:16, Col 3:17, Col 3:23, Col 3:24; Pe1 2:13
for: Neh 9:13; Job 33:27; Psa 19:8, Psa 119:75, Psa 119:128; Hos 14:9; Rom 7:12, Rom 12:2; Ti1 5:4
Geneva 1599
6:1 Children, (1) obey your parents (2) in the (a) Lord: (3) for this is right.
(1) He comes to another part of a family, and shows that the duty of the children toward their parents consists in obedience to them. (2) The first argument: because God has so appointed. And upon this it follows also that children are obligated to obey their parents, that they may not swerve from the true worship of God.
(a) For the Lord is author of all fatherhood, and therefore we must yield such obedience as he will have us. (3) The second argument: because this obedience is most just.
John Gill
6:1 Children, obey your parents in the Lord,.... The persons whose duty this is, "children", are such of every sex, male and female, and of every age, and of every state and condition; and though the true, legitimate, and immediate offspring of men may be chiefly respected, yet not exclusive of spurious children, and adopted ones, and of children-in-law; and the persons to whom obedience from them is due, are not only real and immediate parents, both father and mother, but such who are in the room of parents, as step-fathers, step-mothers, guardians, nurses, &c. and all who are in the ascending line, as grandfathers, grandmothers, &c. to these, children should be subject and obedient in all things lawful, just, and good; in everything that is not sinful and unlawful, by the word of God; and in things indifferent, as much as in them lies, and even in things which are difficult to perform: and this obedience should be hearty and sincere, and not merely verbal, and in show and appearance, nor mercenary; and should be joined with gratitude and thankfulness for past favours: and it should be "in the Lord"; which may be considered either as a limitation of the obedience, that it should be in things that are agreeable to the mind and will of the Lord; or as an argument to it, because it is the command of the Lord, and is wellpleasing in his sight, and makes for his glory, and therefore should be done for his sake:
for this is right; it appears to be right by the light of nature, by which the very Heathens have taught it; and it is equitable from reason that so it should be; and it is just by the law of God, which commands nothing but what is holy, just, and good.
John Wesley
6:1 Children, obey your parents - In all things lawful. The will of the parent is a law to the child. In the Lord - For his sake. For this is right - Manifestly just and reasonable.
Robert Jamieson, A. R. Fausset and David Brown
6:1 MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION. (Eph. 6:1-24)
obey--stronger than the expression as to wives, "submitting," or "being subject" (Eph 5:21). 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. In Col 3:20, it is, "Children, obey your parents in all things." This clause, "in the Lord," would suggest the due limitation of the obedience required (Acts 5:29; compare on the other hand, the abuse, Mk 7:11-13).
right--Even by natural law we should render obedience to them from whom we have derived life.
6:26:2: Պատուեա՛ զհայր քո եւ զմայր. որ է առաջին պատուիրան յաւետիսն[4384]. [4384] Ոմանք. Առաջին պատուիրան յօրէնսն։
2 Պատուի՛ր քո հօրն ու մօրը, - որ առաջին պատուիրանն է՝ տրուած խոստումով[96], -[96] Ելք 20. 12:
2 «Պատուէ՛ քու հայրդ ու մայրդ», որ առաջին պատուիրանքն է խոստումով,
Պատուեա զհայր քո եւ զմայր, որ է առաջին պատուիրան յաւետիսն:

6:2: Պատուեա՛ զհայր քո եւ զմայր. որ է առաջին պատուիրան յաւետիսն[4384].
[4384] Ոմանք. Առաջին պատուիրան յօրէնսն։
2 Պատուի՛ր քո հօրն ու մօրը, - որ առաջին պատուիրանն է՝ տրուած խոստումով[96], -
[96] Ելք 20. 12:
2 «Պատուէ՛ քու հայրդ ու մայրդ», որ առաջին պատուիրանքն է խոստումով,
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Почитай отца твоего и мать, это первая заповедь с обетованием:
6:2  τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ,
6:2. τίμα ( thou-should-valuate-unto ) τὸν ( to-the-one ) πατέρα ( to-a-father ) σου ( of-thee ) καὶ ( and ) τὴν ( to-the-one ) μητέρα , ( to-a-mother ,"ἥτις (which-a-one) ἐστὶν (it-be) ἐντολὴ (a-finishing-in) πρώτη (most-before) ἐν (in) ἐπαγγελίᾳ, (unto-a-messaging-upon-unto,"
6:2. honora patrem tuum et matrem quod est mandatum primum in promissioneHonour thy father and thy mother, which is the first commandment with a promise:
2. Honour thy father and mother ( which is the first commandment with promise),
6:2. Honor your father and your mother. This is the first commandment with a promise:
6:2. Honour thy father and mother; (which is the first commandment with promise;)
Honour thy father and mother; ( which is the first commandment with promise:

2: Почитай отца твоего и мать, это первая заповедь с обетованием:
6:2  τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ,
6:2. honora patrem tuum et matrem quod est mandatum primum in promissione
Honour thy father and thy mother, which is the first commandment with a promise:
6:2. Honor your father and your mother. This is the first commandment with a promise:
6:2. Honour thy father and mother; (which is the first commandment with promise;)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Первая с обетованием. Первые четыре заповеди Десятословия не имеют при себе обещаний наград за их исполнение (некоторое исключение - вторая): пятая заповедь - первая, в которой ясно и определено, упомянута и награда за ее исполнение. [По Эвальду, это - "заповедь первостепенная во всем ветхозаветном обетовании" (en epaggelia), т. е. в откровении В. Завета]
Adam Clarke: Commentary on the Bible - 1831
6:2: Honor thy father - See the notes on Exo 20:12, etc., where this subject, together with the promises and threatenings connected with it, is particularly considered, and the reasons of the duty laid down at large.
Albert Barnes: Notes on the Bible - 1834
6:2: Honour thy father and mother - see Exo 20:12; compare notes on Mat 15:4.
Which is the first commandment with promise - With a promise annexed to it. The promise was, that their days should be long in the land which the Lord their God would give them. It is not to be supposed that the observance of the four first commandments would not be attended with a blessing, but no particular blessing is promised. It is true, indeed, that there is a "general declaration" annexed to the second commandment, that God would show mercy to thousands of generations of them that loved him and that kept his commandments. But that is rather a declaration in regard to all the commands of God than a promise annexed to that specific commandment. It is an assurance that obedience to the law of God would be followed with blessings to a thousand generations, and is given in view of the first and second commandments together, because they related particularly to the honor that was due to God. But the promise in the fifth commandment is a "special promise." It does not relate to obedience to God in general, but it is a particular assurance that they who honor their parents shall have a particular blessing as the result of that obedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: Exo 20:12; Deu 27:16; Pro 20:20; Jer 35:18; Eze 22:7; Mal 1:6; Mat 15:4-6; Mar 7:9-13; Rom 13:7
Geneva 1599
6:2 (4) Honour thy father and mother; (5) (which is the first commandment with (b) promise;)
(4) A proof of the first argument. (5) The third argument taken of the profit that ensues from it: because the Lord gave this commandment among all the rest a special blessing.
(b) With a special promise: for otherwise the second commandment has a promise of mercy to a thousand generations, but that promise is general.
John Gill
6:2 Honour thy father and mother,.... This explains who parents are, and points at some branches of obedience due unto them; for they are not only to be loved, and to be feared, and reverenced, their corrections to be submitted to, offences against them to be acknowledged, their tempers to be bore with, and their infirmities covered; but they are to be honoured in thought, word, and gesture; they are to be highly thought of and esteemed; they are to be spoken to, and of, very honourably, and with great veneration and to be behaved to in a very respectful manner; and they are to be relieved, assisted, and maintained in comfortable way when aged, and in necessitous circumstances; and which may be chiefly designed. So the Jews explain "the honour" due to parents, by, &c. "giving them food, drink", and "clothing", unloosing their shoes, and leading them out and in (x). Compare with this Ti1 5:4; See Gill on Mt 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 Jews (y) the weightiest of the weightiest commands of the law; and the reward bestowed on it, is length of days, as follows.
(x) T. Hieros. Kiddushin, fol. 61. 2. T. Bab. Kiddushin, fol. 31. 1, 2. Maimon. & Bartenora in Misn. Kiddushin, c. 1. sect. 7. (y) Debarim Rabba, sect. 6. fol. 241. 3.
John Wesley
6:2 Honour - That is, love, reverence, obey, assist, in all things. The mother is particularly mentioned, as being more liable to be slighted than the father. Which is the first commandment with a promise - For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Ex 20:12
Robert Jamieson, A. R. Fausset and David Brown
6:2 Here the authority of revealed law is added to that of natural law.
which is . . . promise--The "promise" is not made the main motive to obedience, but an incidental one. The main motive is, because it is God's will (Deut 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. Their duty is more expressly prescribed to children than to parents; for love descends rather than ascends [BENGEL]. This verse proves the law in the Old Testament is not abolished.
6:36:3: զի քեզ բարի եղիցի, եւ երկայնակեա՛ց լինիցիս ՚ի վերայ երկրի[4385]։ [4385] Ոմանք. Բարի՛ լինիցի, եւ երկայնակեաց եղիցիս ՚ի վերայ։
3 որպէսզի լաւ լինի քեզ համար, եւ երկար կեանք ունենաս երկրի վրայ:
3 «Որպէս զի քեզի աղէկ ըլլայ ու երկար կեանք ունենաս երկրի վրայ»։
զի քեզ բարի եղիցի, եւ երկայնակեաց լինիցիս ի վերայ երկրի:

6:3: զի քեզ բարի եղիցի, եւ երկայնակեա՛ց լինիցիս ՚ի վերայ երկրի[4385]։
[4385] Ոմանք. Բարի՛ լինիցի, եւ երկայնակեաց եղիցիս ՚ի վերայ։
3 որպէսզի լաւ լինի քեզ համար, եւ երկար կեանք ունենաս երկրի վրայ:
3 «Որպէս զի քեզի աղէկ ըլլայ ու երկար կեանք ունենաս երկրի վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: да будет тебе благо, и будешь долголетен на земле.
6:3  ἵνα εὗ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς.
6:3. ἵνα ( so ) εὖ ( goodly ) σοι ( unto-thee ) γένηται ( it-might-have-had-became ) καὶ ( and ) ἔσῃ ( thou-shall-be ) μακροχρόνιος ( long-interim-belonged ) ἐπὶ ( upon ) τῆς ( of-the-one ) γῆς . ( of-a-soil )
6:3. ut bene sit tibi et sis longevus super terramThat it may be well with thee, and thou mayest be long lived upon earth.
3. that it may be well with thee, and thou mayest live long on the earth.
6:3. so that it may be well with you, and so that you may have a long life upon the earth.
6:3. That it may be well with thee, and thou mayest live long on the earth.
That it may be well with thee, and thou mayest live long on the earth:

3: да будет тебе благо, и будешь долголетен на земле.
6:3  ἵνα εὗ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς.
6:3. ut bene sit tibi et sis longevus super terram
That it may be well with thee, and thou mayest be long lived upon earth.
6:3. so that it may be well with you, and so that you may have a long life upon the earth.
6:3. That it may be well with thee, and thou mayest live long on the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Слов пятой заповеди: "доброй, которую Господь тебе дает" (Исх XX:12) Ап. не приводит, потому что они ограничивают приложение заповеди только областью народа Израильского (тебе), а Апостол имеет в виду дать наставление всем детям всех наций... - Заметить нужно, что из этого обращения к детям видно, что в Апостольской церкви и дети принимали крещение и обучались христианской вере. Еще Ап., как и ветхозаветное Десятословие, обещает награду детям за послушание здесь, на земле, а не на небе. Это само по себе в большинстве случаев бывает, но, конечно, не исключает и возможности противоположного: очевидно, Ап. имеет в виду при этом, что воля Божия хочет именно здесь на земле наградить послушного своим родителям ребенка.
Albert Barnes: Notes on the Bible - 1834
6:3: That it may be well with thee - This is found in the fifth commandment as recorded in Deu 5:16. The whole commandment as there recorded is, "Honour thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee in the land which the Lord thy God giveth thee." The meaning here is, that they would be more happy, useful, and virtuous if they obeyed their parents than if they disobeyed them.
And thou mayest live long on the earth - In the commandment as recorded in Exo 20:12, the promise is, "that thy days may be long upon the land which the Lord thy God giveth thee." This referred to the promised land - the land of Canaan. The meaning doubtless, is, that there would be a special providence, securing to those who were obedient to parents length of days. Long life was regarded as a great blessing; and this blessing was promised. The apostle here gives to the promise a more general form, and says that obedience to parents was connected at all times with long life. We may remark here:
(1) that long life is a blessing. It affords a longer space to prepare for eternity; it enables a man to be more useful; and it furnishes a longer opportunity to study the works of God on earth. It is not improper to desire it; and we should make use of all the means in our power to lengthen out our days, and to preserve and protect our lives.
(2) it is still true that obedience to parents is conducive to length of life, and that those who are most obedient in early life, other things being equal, have the best prospect of living long. This occurs because:
(a) obedient children are saved from the vices and crimes which shorten life. No parent will command his child to be a drunkard, a gambler, a spendthrift, a pirate, or a murderer. But these vices and crimes, resulting in most cases from disobedience to parents, all shorten life; and they who early commit them are certain of on early grave. No child who disobeys a parent can have any "security" that he will not fall a victim to such vices and crimes.
(b) Obedience to parents is connected with virtuous habits that are conducive to long life. It will make a child industrious, temperate, sober; it will lead him to restrain and govern his wild passions; it will lead him to form habits of self-government which will in future life save him from the snares of vice and temptation.
(c) Many a life is lost early by disobeying a parent. A child disobeys a father and goes into a dramshop; or he goes to sea; or he becomes the companion of the wicked - and he may be wrecked at sea, or his character on land may be wrecked foRev_er. Of disobedient children there is perhaps not one in a hundred that ever reaches an honored old age.
(d) We may still believe that God, in his providence, will watch over those who are obedient to a father and mother. If he regards a falling sparrow Mat 10:29, he will not be unmindful of an obedient child; if he numbers the hairs of the head Mat 10:30, he will not be regardless of the little boy that honors him by obeying a father and mother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: Deu 4:40, Deu 5:16, Deu 6:3, Deu 6:18, Deu 12:25, Deu 12:28, Deu 22:7; Rut 3:1; Psa 128:1, Psa 128:2; Isa 3:10; Jer 42:6
John Gill
6:3 That it may be well with thee,.... In this world, and that which is to come; see Deut 5:16. The Jews (z) say,
"there are four things, which if a man does, he eats the fruit of them in this world, and the capital part remains for him in the world to come; and they are these, "honouring father and mother", doing acts of beneficence, making peace between a man and his neighbour, and learning of the law, which answers to them all.''
And thou mayest live long on the earth: length of days is in itself a blessing; and though men's days cannot be lengthened beyond God's purpose and decree; and though obedient children do not always live long; yet disobedience to parents often brings the judgments of God on children, so that they die not a common death, 2Kings 18:14. On those words in Deut 32:47, the Jews (a) have this paraphrase;
"because it is your life, , "this is honouring father and mother; and through this thing ye shall prolong your days", this is beneficence.''
Tit may be observed, that the words in this promissory part are not the same as in the decalogue, where they stand thus, "that thy days may be long upon the land which the Lord thy God giveth thee", Ex 20:12, referring to the land of Canaan; for the law in the form of it, in which it was delivered by Moses, only concerned the people of the Jews; wherefore to suit this law, and the promise of it, to others, the apostle alters the language of it.
(z) Misna Peah, c. 1. sect. 1. T. Bab. Sabbat, fol. 127. 1, & Kiddushin, fol. 40. 1. (a) T. Hieros. Peah, fol. 15. 4.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
6:3 long on the earth--In Ex 20:12, "long upon the land which the Lord thy God giveth thee," which Paul adapts to Gospel times, by taking away the local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as the Jews were in the land which God gave them. This promise is always fulfilled, either literally, or by the substitution of a higher blessing, namely, one spiritual and eternal (Job 5:26; Prov 10:27). The substance and essence of the law are eternally in force: its accidents alone (applying to Israel of old) are abolished (Rom 6:15).
6:46:4: Հա՛րք՝ մի՛ զայրացուցանէք զորդիս ձեր, այլ սնուցանիջի՛ք զնոսա խրատու եւ ուսմամբ Տեառն։
4 Հայրե՛ր, մի՛ զայրացրէք ձեր որդիներին, այլ մեծացրէ՛ք նրանց Տիրոջ խրատով եւ ուսումով:
4 Եւ դո՛ւք, հայրե՛ր, ձեր որդիները մի՛ բարկացնէք, հապա զանոնք մեծցուցէք Տէրոջը վարժութիւնովն ու խրատովը։
Հարք, մի՛ զայրացուցանէք զորդիս ձեր, այլ սնուցանիջիք զնոսա խրատու եւ ուսմամբ Տեառն:

6:4: Հա՛րք՝ մի՛ զայրացուցանէք զորդիս ձեր, այլ սնուցանիջի՛ք զնոսա խրատու եւ ուսմամբ Տեառն։
4 Հայրե՛ր, մի՛ զայրացրէք ձեր որդիներին, այլ մեծացրէ՛ք նրանց Տիրոջ խրատով եւ ուսումով:
4 Եւ դո՛ւք, հայրե՛ր, ձեր որդիները մի՛ բարկացնէք, հապա զանոնք մեծցուցէք Տէրոջը վարժութիւնովն ու խրատովը։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: И вы, отцы, не раздражайте детей ваших, но воспитывайте их в учении и наставлении Господнем.
6:4  καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου.
6:4. Καὶ (And) οἱ (the-ones) πατέρες, (fathers,"μὴ (lest) παροργίζετε (ye-should-stress-beside-to) τὰ (to-the-ones) τέκνα (to-producees) ὑμῶν, (of-ye,"ἀλλὰ (other) ἐκτρέφετε (ye-should-nourish-out) αὐτὰ (to-them) ἐν (in) παιδείᾳ ( unto-a-childing-of ) καὶ (and) νουθεσίᾳ ( unto-a-mind-placing-unto ) Κυρίου . ( of-Authority-belonged )
6:4. et patres nolite ad iracundiam provocare filios vestros sed educate illos in disciplina et correptione DominiAnd you, fathers, provoke not your children to anger: but bring them up in the discipline and correction of the Lord.
4. And, ye fathers, provoke not your children to wrath: but nurture them in the chastening and admonition of the Lord.
6:4. And you, fathers, do not provoke your children to anger, but educate them with the discipline and correction of the Lord.
6:4. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord:

4: И вы, отцы, не раздражайте детей ваших, но воспитывайте их в учении и наставлении Господнем.
6:4  καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου.
6:4. et patres nolite ad iracundiam provocare filios vestros sed educate illos in disciplina et correptione Domini
And you, fathers, provoke not your children to anger: but bring them up in the discipline and correction of the Lord.
6:4. And you, fathers, do not provoke your children to anger, but educate them with the discipline and correction of the Lord.
6:4. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Отцы. Направление воспитанию детей дает отец и потому о матерях Ап. не упоминает. Главным ответчиком за детей является также отец. - В учении paideia, т. е. вообще посредством обыкновенных воспитательных мер. - В наставлении nouqesia - в словесных наставлениях, посредством разговоров. - Господнем. Все эти меры воспитательные должны быть согласны с законом Христа.
Adam Clarke: Commentary on the Bible - 1831
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. Those who punish them do it from a principle of revenge; those who correct them do it from a principle of affectionate concern.
Bring them up, etc - Εκτρεφετε αυτα εν παιδειᾳ και νουθεσια Κυριου· literally, Nourish them in the discipline and instruction of the Lord. The mind is to be nourished with wholesome discipline and instruction, as the body is with proper food. Παιδεια, discipline, may refer to all that knowledge which is proper for children, including elementary principles and rules for behavior, etc. Νουθεσια, instruction, may imply whatever is necessary to form the mind; to touch, regulate, and purify the passions; and necessarily includes the whole of religion. Both these should be administered in the Lord - according to his will and word, and in reference to his eternal glory. All the important lessons and doctrines being derived from his revelation, therefore they are called the discipline and instruction of the Lord.
Albert Barnes: Notes on the Bible - 1834
6:4: And ye fathers - A command addressed particularly to "fathers," because they are at the head of the family, and its government is especially committed to them. The object of the apostle here is, to show parents that their commands should be such that they can be easily obeyed, or such as are entirely reasonable and proper. If children are required to "obey," it is but reasonable that the commands of the parent should be such that they can be obeyed, or such that the child shall not be discouraged in his attempt to obey. This statement is in accordance with what he had said Eph 5:22-25 of the relation of husband and wife. It was the duty of the wife to obey - but it was the corresponding duty of the husband to manifest such a character that it would be pleasant to yield obedience - so to love her, that his known wish would be law to her. In like manner it is the duty of children to obey a parent; but it is the duty of a parent to exhibit such a character, and to maintain such a government, that it would be proper for the child to obey; to command nothing that is unreasonable or improper, but to train up his children in the ways of virtue and pure religion.
Provoke not your children to wrath - That is, by unreasonable commands; by needless severity; by the manifestation of anger. So govern them, and so punish them - if punishment is necessary - that they shall not lose their confidence in you, but shall love you. The apostle here has hit on the very danger to which parents are most exposed in the government of their children. It is that of souring their temper; of making them feel that the parent is under the influence of anger, and that it is right for them to be so too. This is done:
(1) when the commands of a parent are unreasonable and severe. The spirit of a child then becomes irritated, and he is "discouraged;" Col 3:21.
(2) when a parent is evidently "excited" when he punishes a child. The child then feels:
(a) that if his "father" is angry, it is not wrong for him to be angry; and,
(b) the very fact of anger in a parent kindles anger in his bosom - just as it does when two men are contending.
If he submits in the case, it is only because the parent is the "strongest," not because he is "right," and the child cherishes "anger," while he yields to power. There is no principle of parental government more important than that a father should command his own temper when he inflicts punishment. He should punish a child not because he is "angry," but because it is "right;" not because it has become a matter of "personal contest," but because God requires that he should do it, and the welfare of the child demands it. The moment when a child seem that a parent punishes him under the influence of anger, that moment the child will be likely to be angry too - and his anger will be as proper as that of the parent. And yet, how often is punishment inflicted in this manner! And how often does the child feel that the parent punished him simply because he was the "strongest," not because it was "right;" and how often is the mind of a child left with a strong conviction that wrong has been done him by the punishment which he has received, rather than with repentance for the wrong that he has himself done.
But bring them up - Place them under such discipline and instruction that they shall become acquainted with the Lord.
In the nurture - ἐν παιδεία en paideia. The word used here means "training of a child;" hence education, instruction, discipline. Here it means that they are to train up their children in such a manner as the Lord approves; that is, they are to educate them for virtue and religion.
And admonition - The word used here - νουθεσία nouthesia means literally, "a putting in mind," then warning, admonition, instruction. The sense here is, that they were to put them in mind of the Lord - of his existence, perfections, law, and claims on their hearts and lives. This command is positive, and is in accordance with all the requirements of the Bible on the subject. No one can doubt that the Bible enjoins on parents the duty of endeavoring to train up their children in the ways of religion, and of making it the grand purpose of this life to prepare them for heaven. It has been often objected that children should be left on religious subjects to form their own opinions when they are able to judge for themselves. Infidels and irreligious people always oppose or neglect the duty here enjoined; and the plea commonly is, that to teach religion to children is to make them prejudiced; to destroy their independence of mind; and to pRev_ent their judging as impartially on so important a subject as they ought to. In reply to this, and in defense of the requirements of the Bible on the subject, we may remark:
(1) That to suffer a child to grow up without any instruction in religion, is about the same as to suffer a garden to lie without any culture. Such a garden would soon be overrun with weeds, and briars, and thorns - but not sooner, or more certainly, than the mind of a child would.
(2) people do instruct their children in a great many things, and why should they not in religion? They teach them how to behave in company; the art of farming; the way to make or use tools; how to make money; how to avoid the arts of the cunning seducer. But why should it not be said that all this tends to destroy their independence, and to make them prejudiced? Why not leave their minds open and free, and suffer them to form their own judgments about farming and the mechanic arts when their minds are matured?
(3) people do inculcate their own sentiments in religion. An infidel is not usually "very" anxious to conceal his views from his children. People teach by example; by incidental remarks; by the "neglect" of that which they regard as of no value. A man who does not pray, is teaching his children not to pray; he who neglects the public worship of God, is teaching his children to neglect it; he who does not read the Bible, is teaching his children not to read it. Such is the constitution of things, that it is impossible for a parent not to inculcate his own religious views on his children. Since this is so, all that the Bible requires is, that his instructions should be right.
(4) to inculcate the truths of religion is not to make the mind narrow, prejudiced, and indisposed to perceive the truth. Religion makes the mind candid, conscientious, open to conviction, ready to follow the truth. Superstition, bigotry, infidelity, and "all" error and falsehood, make the mind narrow and prejudiced.
(5) if a man does not teach his children truth, others will teach them "error." The young sceptic that the child meets in the street; the artful infidel; the hater of God; the unprincipled stranger; "will" teach the child. But is it not better for a parent to teach his child the "truth" than for a stranger to teach him error?
(6) Religion is the most important of all subjects, and "therefore" it is of most importance that children on that subject should he taught truth. Of whom can God so properly require this as of a parent? If it be asked "in what way" a parent is to bring up his children in the nurture and admonition of the Lord, I answer:
1. By directly inculcating the doctrines and duties of religion - just as he does anything else that he regards as of value.
2. By placing them in the Sunday school, where he may have a guarantee that they will be taught the truth.
3. By "conducting" them - not merely "sending" them - to the sanctuary, that they may be taught in the house of God.
4. By example - all teaching being valueless without that.
5. By prayer for the divine aid in his efforts, and for the salvation of their souls. These duties are plain, simple, easy to be performed, and are such as a man "knows" he ought to perform. If neglected, and the soul of the child be lost, a parent has a most fearful account to render to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: ye: Gen 31:14, Gen 31:15; Sa1 20:30-34; Col 3:21
but: Gen 18:19; Exo 12:26, Exo 12:27, Exo 13:14, Exo 13:15; Deu 4:9, Deu 6:7, Deu 6:20-24, Deu 11:19-21; Jos 4:6, Jos 4:7, Jos 4:21-24, Jos 24:15; Ch1 22:10-13, Ch1 28:9, Ch1 28:10, Ch1 28:20, Ch1 29:19; Psa 71:17; Psa 71:18, Psa 78:4-7; Pro 4:1-4, Pro 19:18, Pro 22:6, Pro 22:15, Pro 23:13, Pro 23:14, Pro 29:15, Pro 29:17; Isa 38:19; Ti2 1:5, Ti2 3:15; Heb 12:7-10
Geneva 1599
6:4 (6) And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and (c) admonition of the Lord.
(6) It is the duty of fathers to use their fatherly authority moderately and to God's glory.
(c) Such information and precepts which are taken out of God's book, and are holy and acceptable to him.
John Gill
6:4 And ye fathers, provoke not your children to wrath,.... 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 Col 3:21. Fathers are particularly mentioned, they being the heads of families, and are apt to be too severe, as mothers too indulgent.
But bring them up in the nurture and admonition of the Lord; instructing them in the knowledge of divine things, setting them good examples, taking care to prevent their falling into bad company, praying with them, and for them, bringing them into the house of God, under the means of grace, to attend public worship; all which, under a divine blessing, may be very useful to them; the example of Abraham is worthy of imitation, Gen 18:19, and the advice of the wise man deserves attention, Prov 22:6.
John Wesley
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. But bring them up - With all tenderness and mildness. In the instruction and discipline of the Lord - Both in Christian knowledge and practice.
Robert Jamieson, A. R. Fausset and David Brown
6:4 fathers--including mothers; the fathers are specified as being the fountains of domestic authority. Fathers are more prone to passion in relation to their children than mothers, whose fault is rather over-indulgence.
provoke not--irritate not, by vexatious commands, unreasonable blame, and uncertain temper [ALFORD]. Col 3:21, "lest they be discouraged."
nurture--Greek, "discipline," namely, training by chastening in act where needed (Job 5:17; Heb 12:7).
admonition--training by words (Deut 6:7; "catechise," Prov 22:6, Margin), whether of encouragement, or remonstrance, or reproof, according as is required [TRENCH]. Contrast 1Kings 3:13, Margin.
of the Lord--such as the Lord approves, and by His Spirit dictates.
6:56:5: Ծա՛ռայք՝ հնազա՛նդ լերուք տերանց ձերոց մարմնաւորաց, ահի՛ւ եւ դողութեամբ եւ միամտութեամբ սրտից ձերոց՝ որպէս եւ Քրիստոսի։
5 Ծառանե՛ր, հնազա՛նդ եղէք ձեր մարմնաւոր տէրերին ահով եւ դողով եւ անկեղծ սրտով, ինչպէս հնազանդ էք Քրիստոսին.
5 Ծառանե՛ր, հնազանդ եղէ՛ք ձեր մարմնաւոր տէրերուն ահով ու դողով՝ ձեր սրտին միամտութիւնովը, որպէս թէ Քրիստոսին։
Ծառայք, հնազանդ լերուք տերանց ձերոց մարմնաւորաց ահիւ եւ դողութեամբ եւ միամտութեամբ սրտից ձերոց` որպէս եւ Քրիստոսի:

6:5: Ծա՛ռայք՝ հնազա՛նդ լերուք տերանց ձերոց մարմնաւորաց, ահի՛ւ եւ դողութեամբ եւ միամտութեամբ սրտից ձերոց՝ որպէս եւ Քրիստոսի։
5 Ծառանե՛ր, հնազա՛նդ եղէք ձեր մարմնաւոր տէրերին ահով եւ դողով եւ անկեղծ սրտով, ինչպէս հնազանդ էք Քրիստոսին.
5 Ծառանե՛ր, հնազանդ եղէ՛ք ձեր մարմնաւոր տէրերուն ահով ու դողով՝ ձեր սրտին միամտութիւնովը, որպէս թէ Քրիստոսին։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: Рабы, повинуйтесь господам своим по плоти со страхом и трепетом, в простоте сердца вашего, как Христу,
6:5  οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῶ χριστῶ,
6:5. Οἱ (The-ones) δοῦλοι, (bondees,"ὑπακούετε (ye-should-hear-under) τοῖς (unto-the-ones) κατὰ (down) σάρκα (to-a-flesh) κυρίοις ( unto-authority-belonged ) μετὰ (with) φόβου (of-a-fearee) καὶ (and) τρόμου (of-a-tremblee) ἐν (in) ἁπλότητι (unto-a-folded-alongness) τῆς (of-the-one) καρδίας (of-a-heart) ὑμῶν (of-ye) ὡς (as) τῷ (unto-the-one) χριστῷ, (unto-Anointed,"
6:5. servi oboedite dominis carnalibus cum timore et tremore in simplicitate cordis vestri sicut ChristoServants, be obedient to them that are your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ.
5. Servants, be obedient unto them that according to the flesh are your masters, with fear and trembling, in singleness of your heart, as unto Christ;
6:5. Servants, be obedient to your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ.
6:5. Servants, be obedient to them that are [your] masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
Servants, be obedient to them that are [your] masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ:

5: Рабы, повинуйтесь господам своим по плоти со страхом и трепетом, в простоте сердца вашего, как Христу,
6:5  οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῶ χριστῶ,
6:5. servi oboedite dominis carnalibus cum timore et tremore in simplicitate cordis vestri sicut Christo
Servants, be obedient to them that are your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ.
6:5. Servants, be obedient to your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ.
6:5. Servants, be obedient to them that are [your] masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-9: От рабов-христиан Ап. также требует повиновения своим господам во имя Христово, а рабовладельцев научает мягкости в обращении с своими рабами.:5: Господам по плоти. Душою своею, следов., раб-христианин принадлежит только Христу. - Со страхом и трепетом - здесь несомненно эти слова обозначают почтение, какое свойственно рабу-христианину к тому, которого воля Божия поставила его господином. - В простоте, т. е. с полною искренностью. - Как Христу, т. е. должны в хозяине своем, приказывающем сделать то и то, видеть человека, действующего в силу полномочия, предоставленного ему Христом.
Adam Clarke: Commentary on the Bible - 1831
6:5: Servants, be obedient - Though δουλος frequently signifies a slave or bondman, yet it often implies a servant in general, or any one bound to another, either for a limited time, or for life. Even a slave, if a Christian, was bound to serve him faithfully by whose money he was bought, howsoever illegal that traffic may be considered. In heathen countries slavery was in some sort excusable; among Christians it is an enormity and a crime for which perdition has scarcely an adequate state of punishment.
According to the flesh - Your masters in secular things; for they have no authority over your religion, nor over your souls.
With fear and trembling - Because the law gives them a power to punish you for every act of disobedience.
In singleness of your heart - Not merely through fear of punishment, but from a principle of uprightness, serving them as you would serve Christ.
Albert Barnes: Notes on the Bible - 1834
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. It cannot be demonstrated that the word here necessarily means "slaves;" though, if slavery existed among those to whom this Epistle was written - as there can be little doubt that it did - it is a word which would apply to those in this condition; compare notes on Co1 7:21; Gal 3:28, note. On the general subject of slavery, and the Scripture doctrine in regard to it; see notes on Isa 58:6. Whether the persons here referred to were slaves, or were those who had bound themselves to render a voluntary servitude, the directions here given were equally appropriate. It was not the design of the Christian religion to produce a rude sundering of the ties which bind man to man, but to teach all to perform their duties aright in the relations in which Christianity found them, and gradually to modify the customs of society, and to produce ultimately the universal pRev_alence of that which is right.
Be obedient to them - This is the uniform direction in the New Testament; see Pe1 2:18; Ti1 6:1-3; notes Co1 7:21. The idea is that they were to show in that relation the excellence of the religion which they professed. If they could be made free, they were to prefer that condition to a state of bondage Co1 7:21, but while the relation remained, they were to be kind, gentle, and obedient, as became Christians. In the parallel place in Colossians Col 3:22, it is said that they were to obey their masters "in all things." But evidently this is to be understood with the limitations implied in the case of wives and children (see the notes on Eph 5:24; Eph 6:1, note), and a master would have no right to command that which was morally wrong.
According to the flesh - This is designed, evidently, to limit the obligation to obedience. The meaning is, that they had control over "the body, the flesh." They had the power to command the service which the body could render; but they were not lords of the spirit. The soul acknowledged God as its Lord, and to the Lord they were to be subject in a higher sense than to their masters.
With fear and trembling - With Rev_erence and with a dread of offending them. They have authority and power over you, and you should be afraid to incur their displeasure. Whatever might be true about the propriety of slavery, and whatever might be the duty of the master about setting the slave free, it would be more to the honor of religion for the servant to perform his task with a willing mind than to be contumacious and rebellions. He could do more for the honor of religion by patiently submitting to even what he felt to be wrong, than by being punished for what would be regarded as rebellion. It may be added here, that it was presumed that servants then could read. These directions were addressed to them, not to their masters. Of what use would be directions like these addressed to American slaves - scarce any of whom can read?
In singleness of your heart - With a simple, sincere desire to do what ought to be done.
As unto Christ - Feeling that by rendering proper service to your masters, you are in fact serving the Lord, and that you are doing that which will be well-pleasing to him; see the notes on Co1 7:22. Fidelity, in whatever situation we may be in life, is acceptable service to the Lord. A Christian may as acceptably serve the Lord Jesus in the condition of a servant, as if he were a minister of the gospel, or a king on a throne. Besides, it will greatly lighten the burdens of such a situation, and make the toils of an humble condition easy, to remember that we are then "serving the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: be: Gen 16:9; Psa 123:2; Mal 1:6; Mat 6:24, Mat 8:9; Act 10:7, Act 10:8; Col 3:22; Ti1 6:1-3; Tit 2:9, Tit 2:10; Pe1 2:18-21
according: Plm 1:16
with: Co1 2:3; Co2 7:15; Phi 2:12; Pe1 3:2
in: Eph 6:24; Jos 24:14; Ch1 29:17; Psa 86:11; Mat 6:22; Act 2:46; Co2 1:12; Co2 11:2, Co2 11:3
as: Eph. 1:1-23; Co1 7:22; Col 3:17-24
Geneva 1599
6:5 (7) Servants, be obedient to them that are [your] masters (8) according to the flesh, with (d) fear and trembling, in singleness of your heart, as unto Christ;
(7) Now he descends to the third part of a family, that is, to the duty both of the masters and of the servants. And he shows that the duty of servants consists in a hearty love and reverence for their masters. (8) He moderates the sharpness of service, in that they are spiritually free even though they are servants, and yet that spiritual freedom does not take away physical service: insomuch that they cannot be Christ's, unless they serve their masters willingly and faithfully, as much as they may with clear conscience.
(d) With careful reverence: for slavish fear is not allowable, much less in Christian servants.
John Gill
6:5 Servants, be obedient to them that are your masters,.... 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
with fear and trembling; with great humility and respect, with reverence of them, and giving honour to them, with carefulness not to offend them, with submission to their reproofs and corrections, and with fear of punishment; but more especially with the fear of God, being by that influenced and constrained to obedience;
in singleness of heart; with readiness and cheerfulness, without hypocrisy and dissimulation, and with all integrity and faithfulness:
as unto Christ; it being agreeable to his will, and what makes for his glory, and serves to adorn the doctrine of God our Saviour in all things.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
6:5 Servants--literally, "slaves."
masters according to the flesh--in contrast to your true and heavenly Master (Eph 6:4). A consolatory him that the mastership to which they were subject, was but for a time [CHRYSOSTOM]; and that their real liberty was still their own (1Cor 7:22).
fear and trembling--not slavish terror, but (See on 1Cor 2:3; 2Cor 7:15) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ordinary slave by "threatenings" (Eph 6:9).
singleness--without double-mindedness, or "eye service" (Eph 6:6), which seeks to please outwardly, without the sincere desire to make the master's interest at all times the first consideration (1Chron 29:17; Mt 6:22-23; Lk 11:34). "Simplicity."
6:66:6: Մի՛ առ ականէ՛ ծառայել իբրեւ մարդահաճոյք. այլ իբրեւ ծառա՛յք Քրիստոսի առնել զկամս Աստուծոյ[4386]. [4386] Ոմանք. Որպէս մարդահաճոյք. այլ իբրեւ Քրիստոսի ծառայք։
6 ո՛չ թէ հսկողութեան տակ ծառայելով, որպէս մարդահաճոյ անձեր, այլ՝ որպէս Քրիստոսի ծառաներ՝ կատարելու համար Աստծու կամքը[97]:[97] Յունարէնն աւելացնում է սրտանց կատարելու Աստծու կամքը:
6 Ո՛չ թէ մարդահաճոյի պէս աչքի առջեւ ծառայելով, հապա Քրիստոսի ծառաներու պէս՝ սրտանց Աստուծոյ կամքը ընելով.
Մի՛ առ ականէ ծառայել իբրեւ մարդահաճոյք, այլ իբրեւ ծառայք Քրիստոսի առնել զկամս Աստուծոյ:

6:6: Մի՛ առ ականէ՛ ծառայել իբրեւ մարդահաճոյք. այլ իբրեւ ծառա՛յք Քրիստոսի առնել զկամս Աստուծոյ[4386].
[4386] Ոմանք. Որպէս մարդահաճոյք. այլ իբրեւ Քրիստոսի ծառայք։
6 ո՛չ թէ հսկողութեան տակ ծառայելով, որպէս մարդահաճոյ անձեր, այլ՝ որպէս Քրիստոսի ծառաներ՝ կատարելու համար Աստծու կամքը[97]:
[97] Յունարէնն աւելացնում է սրտանց կատարելու Աստծու կամքը:
6 Ո՛չ թէ մարդահաճոյի պէս աչքի առջեւ ծառայելով, հապա Քրիստոսի ծառաներու պէս՝ սրտանց Աստուծոյ կամքը ընելով.
zohrab-1805▾ eastern-1994▾ western am▾
6:66: не с видимою только услужливостью, как человекоугодники, но как рабы Христовы, исполняя волю Божию от души,
6:6  μὴ κατ᾽ ὀφθαλμοδουλίαν ὡς ἀνθρωπάρεσκοι ἀλλ᾽ ὡς δοῦλοι χριστοῦ ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς,
6:6. μὴ (lest) κατ' (down) ὀφθαλμοδουλίαν (to-an-eye-bondeeing-unto) ὡς (as) ἀνθρωπάρεσκοι ( mankind-pleased ,"ἀλλ' (other) ὡς (as) δοῦλοι (bondees) Χριστοῦ (of-Anointed) ποιοῦντες ( doing-unto ) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
6:6. non ad oculum servientes quasi hominibus placentes sed ut servi Christi facientes voluntatem Dei ex animoNot serving to the eye, as it were pleasing men: but, as the servants of Christ, doing the will of God from the heart.
6. not in the way of eyeservice, as men-pleasers; but as servants of Christ, doing the will of God from the heart;
6:6. Do not serve only when seen, as if to please men, but act as servants of Christ, doing the will of God from the heart.
6:6. Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;
Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart:

6: не с видимою только услужливостью, как человекоугодники, но как рабы Христовы, исполняя волю Божию от души,
6:6  μὴ κατ᾽ ὀφθαλμοδουλίαν ὡς ἀνθρωπάρεσκοι ἀλλ᾽ ὡς δοῦλοι χριστοῦ ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς,
6:6. non ad oculum servientes quasi hominibus placentes sed ut servi Christi facientes voluntatem Dei ex animo
Not serving to the eye, as it were pleasing men: but, as the servants of Christ, doing the will of God from the heart.
6:6. Do not serve only when seen, as if to please men, but act as servants of Christ, doing the will of God from the heart.
6:6. Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Более обстоятельное изображение послушания, какое должен раб-христианин оказывать своему господину.
Adam Clarke: Commentary on the Bible - 1831
6:6: Not with eye-service - Not merely in their presence, when their eye is upon you, as unfaithful and hypocritical servants do, without consulting conscience in any part of their work.
Doing the will of God - Seeing that you are in the state of servitude, it is the will of God that you should act conscientiously in it.
Albert Barnes: Notes on the Bible - 1834
6:6: Nor with eye-service - That is, not with service rendered only under the eye of the master, or when his eye is fixed on you. The apostle has here adverted to one of the evils of involuntary servitude as it exists everywhere. It is, that the slave will usually obey only when the eye of the master is upon him. The freeman who agrees to labor for stipulated wages may be trusted when the master is out of sight; but not the slave. Hence the necessity where there are slaves of having "drivers" who shall attend them, and who shall compel them to work. This evil it is impossible to avoid, except where true religion pRev_ails - and the extensive pRev_alence of true religion would set the slave at liberty. Yet as long as the relation exists, the apostle would enjoin on the servant the duty of performing his work conscientiously, as rendering service to the Lord. This direction, moreover, is one of great importance to all who are employed in the service of others. They are bound to perform their duty with as much fidelity as though the eye of the employer was always upon them, remembering that though the eye of man may be turned away, that of God never is.
As men-pleasers - As if it were the main object to please people. The object should be rather to please and honor God.
But as the servants of Christ - see the notes on Co1 7:22.
Doing the will of God from the heart - That is, God requires industry, fidelity, conscientiousness, submission, and obedience in that rank of life. We render acceptable service to God when, from regard to his will, we perform the services which are demanded of us in the situation in life where we may be placed, however humble that may be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: eyeservice: Phi 2:12; Col 3:22; Th1 2:4
doing: Eph 5:17; Mat 7:21, Mat 12:50; Col 1:9, Col 4:12; Th1 4:3; Heb 10:36, Heb 13:21; Pe1 2:15, Pe1 4:2; Jo1 2:17
from: Jer 3:10, Jer 24:7; Rom 6:17; Col 3:23
Geneva 1599
6:6 Not with eyeservice, as menpleasers; but as the servants of Christ, (9) doing the will of God from the heart;
(9) To cut off occasion of all pretences, he teaches us that it is God's will that some are either born or made servants, and therefore they must respect God's will although their service is ever so hard.
John Gill
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.
But as the servants of Christ; acting in like manner as the servants of Christ, who are not menpleasers; or as if they themselves were serving Christ, as indeed they are, when they are doing that which is the will of Christ:
doing the will of God from the heart; meaning not the will of God in a religious, but in a civil sense, yielding a cheerful and hearty obedience to their own masters.
John Wesley
6:6 Not with eye - service - Serving them better when under their eye than at other times. But doing the will of God from the heart - Doing whatever you do, as the will of God, and with your might.
Robert Jamieson, A. R. Fausset and David Brown
6:6 (Col 3:22). Seeking to please their masters only so long as these have their eyes on them: as Gehazi was a very different man in his master's presence from what he was in his absence (2Ki. 5:1-18).
men-pleasers--not Christ-pleasers (compare Gal 1:10; Th1 2:4).
doing the will of God--the unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent.
from the heart--literally, soul (Ps 111:1; Rom 13:5).
6:76:7: սրտի մտօք ծառայել իբրեւ Տեառն, եւ մի՛ իբրեւ մարդկան։
7 Յօժարութեա՛մբ ծառայեցէք, ինչպէս պիտի ծառայէիք Տիրոջը եւ ոչ թէ՝ մարդկանց:
7 Յօժարութեամբ ծառայելով որպէս թէ Տէրոջը ու ոչ թէ մարդոց.
սրտի մտօք ծառայել իբրեւ Տեառն, եւ մի՛ իբրեւ մարդկան:

6:7: սրտի մտօք ծառայել իբրեւ Տեառն, եւ մի՛ իբրեւ մարդկան։
7 Յօժարութեա՛մբ ծառայեցէք, ինչպէս պիտի ծառայէիք Տիրոջը եւ ոչ թէ՝ մարդկանց:
7 Յօժարութեամբ ծառայելով որպէս թէ Տէրոջը ու ոչ թէ մարդոց.
zohrab-1805▾ eastern-1994▾ western am▾
6:77: служа с усердием, как Господу, а не как человекам,
6:7  μετ᾽ εὐνοίας δουλεύοντες, ὡς τῶ κυρίῳ καὶ οὐκ ἀνθρώποις,
6:7. ἐκ (out) ψυχῆς (of-a-breathing) μετ' (with) εὐνοίας (of-a-goodly-considering-unto) δουλεύοντες , ( bondeeing-of ,"ὡς (as) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) καὶ (and) οὐκ (not) ἀνθρώποις, (unto-mankinds,"
6:7. cum bona voluntate servientes sicut Domino et non hominibusWith a good will serving, as to the Lord, and not to men.
7. with good will doing service, as unto the Lord, and not unto men:
6:7. Serve with good will, as to the Lord, and not to men.
6:7. With good will doing service, as to the Lord, and not to men:
With good will doing service, as to the Lord, and not to men:

7: служа с усердием, как Господу, а не как человекам,
6:7  μετ᾽ εὐνοίας δουλεύοντες, ὡς τῶ κυρίῳ καὶ οὐκ ἀνθρώποις,
6:7. cum bona voluntate servientes sicut Domino et non hominibus
With a good will serving, as to the Lord, and not to men.
6:7. Serve with good will, as to the Lord, and not to men.
6:7. With good will doing service, as to the Lord, and not to men:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: With good will - Μετ' ευνοιας· With cheerfulness; do not take up your service as a cross, or bear it as a burden; but take it as coming in the order of God's providence, and a thing that is pleasing to him.
Albert Barnes: Notes on the Bible - 1834
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, Co1 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. The feeling that "God" has ordered the circumstances of our lives, and that he has some wise and good ends to answer by it, makes us contented there; though we may feel that our fellowman may be doing us injustice. It was this principle that made the martyrs so patient under the wrongs done them by people; and this may make even a slave patient and submissive under the wrongs of a master. But let not a master think, because a pious slave shows this spirit, that, therefore, the slave feels that the master is right in withholding his freedom; nor let him suppose, because religion requires the slave to be submissive and obedient, that, therefore, it approves of what the master does. It does this no more than it sanctioned the conduct of Nero and Mary, because religion required the martyrs to be unresisting, and to allow themselves to be led to the stake. A conscientious slave may find happiness in submitting to God, and doing his will, just as a conscientious martyr may. But this does not sanction the wrong, either of the slave-owner or of the persecutor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: good: Gen 31:6, Gen 31:38-40; Kg2 5:2, Kg2 5:3, Kg2 5:13
as: Eph 6:5, Eph 6:6; Co1 10:31
Geneva 1599
6:7 With good will doing service, as to the (e) Lord, and not to men:
(e) Being moved with a reverence for God, as though you served God himself.
John Gill
6:7 With good will doing service,.... To their masters; not grudgingly, with an ill will; no otherwise, nor longer than when they are forced to it; but of a ready mind, and with a cheerful spirit, taking delight in their work, and reckoning it a pleasure to serve their masters; as an Israelite that is not sold, who does his work "with his good will", and according to his own mind (b); doing what they do
as to the Lord, and not to men; not merely because it is the will of men, and they are commanded by them, and in order to please them, but because it is the will of the Lord, and is wellpleasing in his sight.
(b) Maimon. Hilchot Abadim, c. 1. sect. 7.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
6:7 good will--expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (Col 3:23). "Good will" is stated by XENOPHON [Economics] to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, a good will which not even a master's severity can extinguish.
6:86:8: Գիտասջի՛ք թէ իւրաքանչիւրոք՝ որ զինչ առնէ զբարին, զնո՛յն ընդունի ՚ի Տեառնէ՝ եթէ ծառայ եւ եթէ ազատ[4387]։ [4387] Օրինակ մի. Գիտասջի՛ք զի իւրաքանչիրոք ՚ի ձէնջ։ Ոմանք. Եթէ իւրաքանչիւրոք զոր ինչ եւ առնիցէ զբարին, զնոյն եւ ընդունի. կամ՝ ընդունի եւ ՚ի Տեառնէ։
8 Իմացէ՛ք, որ իւրաքանչիւր ոք՝ թէ՛ ծառայ եւ թէ՛ ազատ, ինչ բարի բան որ անի, նոյնն էլ կը ստանայ Տիրոջից:
8 Գիտնալով որ ամէն մէկը ինչ բարիք որ ընէ, նոյնը Տէրոջմէն պիտի ընդունի, թէ՛ ծառայ ըլլայ եւ թէ՛ ազատ։
Գիտասջիք թէ իւրաքանչիւր ոք որ զինչ առնէ զբարին, զնոյն ընդունի եւ ի Տեառնէ, եթէ՛ ծառայ, եւ եթէ՛ ազատ:

6:8: Գիտասջի՛ք թէ իւրաքանչիւրոք՝ որ զինչ առնէ զբարին, զնո՛յն ընդունի ՚ի Տեառնէ՝ եթէ ծառայ եւ եթէ ազատ[4387]։
[4387] Օրինակ մի. Գիտասջի՛ք զի իւրաքանչիրոք ՚ի ձէնջ։ Ոմանք. Եթէ իւրաքանչիւրոք զոր ինչ եւ առնիցէ զբարին, զնոյն եւ ընդունի. կամ՝ ընդունի եւ ՚ի Տեառնէ։
8 Իմացէ՛ք, որ իւրաքանչիւր ոք՝ թէ՛ ծառայ եւ թէ՛ ազատ, ինչ բարի բան որ անի, նոյնն էլ կը ստանայ Տիրոջից:
8 Գիտնալով որ ամէն մէկը ինչ բարիք որ ընէ, նոյնը Տէրոջմէն պիտի ընդունի, թէ՛ ծառայ ըլլայ եւ թէ՛ ազատ։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: зная, что каждый получит от Господа по мере добра, которое он сделал, раб ли, или свободный.
6:8  εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος.
6:8. εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) ἕκαστος, (each) ἐάν (if-ever) τι (to-a-one) ποιήσῃ (it-might-have-done-unto) ἀγαθόν, (to-good,"τοῦτο (to-the-one-this) κομίσεται ( it-shall-tend-to ) παρὰ (beside) κυρίου, (of-Authority-belonged,"εἴτε (if-also) δοῦλος (a-bondee) εἴτε (if-also) ἐλεύθερος. (en-freed)
6:8. scientes quoniam unusquisque quodcumque fecerit bonum hoc percipiet a Domino sive servus sive liberKnowing that whatsoever good thing any man shall do, the same shall he receive from the Lord, whether he be bond or free.
8. knowing that whatsoever good thing each one doeth, the same shall he receive again from the Lord, whether bond or free.
6:8. For you know that whatever good each one will do, the same will he receive from the Lord, whether he is servant or free.
6:8. Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free.
Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free:

8: зная, что каждый получит от Господа по мере добра, которое он сделал, раб ли, или свободный.
6:8  εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος.
6:8. scientes quoniam unusquisque quodcumque fecerit bonum hoc percipiet a Domino sive servus sive liber
Knowing that whatsoever good thing any man shall do, the same shall he receive from the Lord, whether he be bond or free.
6:8. For you know that whatever good each one will do, the same will he receive from the Lord, whether he is servant or free.
6:8. Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Обещание награды послушному рабу вполне согласно с учением Самого Господа Иисуса Христа (Мф XXIV:46, 47). Такое обещание награды именно от Господа на небе, а не на земле было необходимо в виду того, что жизнь раба во всяком случае была тяжела и услуги раба не всегда в достаточной степени оценивались его господином.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
6:8: Knowing that whatsoever good thing - Whatever a man does that is right, for that he shall be appropriately rewarded. No matter what his rank in life, if he discharges his duty to God and man, he will be accepted. A man in a state of servitude may so live as to honor God; and, so living, he should not be greatly solicitous about his condition. A master may fail to render suitable recompense to a slave. But, if the servant is faithful to God, he will recompense him in the future world. It is in this way that religion would make the evils of life tolerable, by teaching those who are oppressed to hear their trials in a patient spirit, and to look forward to the future world of reward. Religion does not approve of slavery. It is the friend of human rights. If it had full influence on earth, it would restore every man to freedom, and impart to each one his rights. Christianity nowhere requires its friends to make or to own a slave. No one under the proper influence of religion ever yet made a man a slave; there is no one under its proper influence who would not desire that all should be free; and just in proportion as true religion spreads over the world, will universal freedom be its attendant. But Christianity would lighten the evils of slavery even while it exists, and would comfort those who are doomed to so hard a lot, by assuring them that there they may render acceptable service to God, and that they soon will be admitted to a world where galling servitude will be known no more. If they may not have freedom here, they may have contentment if they feel that wrong is done them by men, they may feel that right will be done them by God; if their masters do not reward them for their services here, God will; and if they may not enjoy liberty here, they will soon be received into the world of perfect freedom - heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: whatsoever: Pro 11:18, Pro 23:18; Isa 3:11; Mat 5:12, Mat 6:1, Mat 6:4, Mat 10:41, Mat 10:42, Mat 16:27; Luk 6:35; Luk 14:14; Rom 2:6-10; Co2 5:10; Col 3:24; Heb 10:35, Heb 11:26
whether: Gal 3:28; Col 3:11
Geneva 1599
6:8 (10) Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free.
(10) Although they serve unkind and cruel masters, yet the obedience of servants is no less acceptable to God, than the obedience of those that are free.
John Gill
6:8 Knowing that whatsoever good thing any man doth,.... 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,
whether he be bond or free; a bondman or a free man, a master or a servant.
John Wesley
6:8 He shall receive the same - That is, a full and adequate recompence for it.
Robert Jamieson, A. R. Fausset and David Brown
6:8 any man doeth--Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done.
the same--in full payment, in heaven's currency.
shall . . . receive-- (2Cor 5:10; Col 3:25; but all of grace, Lk 17:10).
bond or free-- (1Cor 7:22; 1Cor 12:13; Gal 3:28; Col 3:11). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (Prov 19:17).
6:96:9: Եւ դուք տեա՛րք՝ զնո՛յն առնիջի՛ք առ նոսա. ներելո՛վ առնել զպատուհասն. գիտասջի՛ք՝ թէ եւ նոցա եւ ձեր Տէր գոյ յերկինս. եւ ակնառութիւն ո՛չ գոյ առաջի նորա[4388]։[4388] Ոմանք. Գիտասջիք զի եւ նոցա։ Եւ ոմանք. Եթէ նոցա եւ ձեր Տէր։
9 Եւ դուք, տէրե՛ր, նո՛յնն արէք նրանց հանդէպ՝ մի կողմ թողնելով սպառնալիքները. իմացէ՛ք, որ ե՛ւ նրանք, ե՛ւ դուք Տէր ունէք երկնքում, եւ նրա առաջ աչառութիւն չկայ:
9 Դուք ալ, տէրե՛ր, նոյնը ըրէք անոնց ու սպառնալիքը մոռցէ՛ք, գիտնալով թէ անոնց ալ, ձեր ալ Տէրը երկինքն է ու անոր քով աչառութիւն չկայ։
Եւ դուք, տեարք, զնոյն առնիջիք առ նոսա, ներելով առնել զպատուհասն, գիտասջիք թէ ե՛ւ նոցա ե՛ւ ձեր Տէր գոյ յերկինս. եւ ակնառութիւն ոչ գոյ առաջի նորա:

6:9: Եւ դուք տեա՛րք՝ զնո՛յն առնիջի՛ք առ նոսա. ներելո՛վ առնել զպատուհասն. գիտասջի՛ք՝ թէ եւ նոցա եւ ձեր Տէր գոյ յերկինս. եւ ակնառութիւն ո՛չ գոյ առաջի նորա[4388]։
[4388] Ոմանք. Գիտասջիք զի եւ նոցա։ Եւ ոմանք. Եթէ նոցա եւ ձեր Տէր։
9 Եւ դուք, տէրե՛ր, նո՛յնն արէք նրանց հանդէպ՝ մի կողմ թողնելով սպառնալիքները. իմացէ՛ք, որ ե՛ւ նրանք, ե՛ւ դուք Տէր ունէք երկնքում, եւ նրա առաջ աչառութիւն չկայ:
9 Դուք ալ, տէրե՛ր, նոյնը ըրէք անոնց ու սպառնալիքը մոռցէ՛ք, գիտնալով թէ անոնց ալ, ձեր ալ Տէրը երկինքն է ու անոր քով աչառութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: И вы, господа, поступайте с ними так же, умеряя строгость, зная, что и над вами самими и над ними есть на небесах Господь, у Которого нет лицеприятия.
6:9  καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρ᾽ αὐτῶ.
6:9. Καὶ (And) οἱ (the-ones) κύριοι , ( authority-belonged ,"τὰ (to-the-ones) αὐτὰ (to-them) ποιεῖτε (ye-should-do-unto) πρὸς (toward) αὐτούς, (to-them," ἀνιέντες ( sending-up ) τὴν (to-the-one) ἀπειλήν, (to-a-poising-off," εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) καὶ (and) αὐτῶν (of-them) καὶ (and) ὑμῶν (of-ye) ὁ (the-one) κύριός (Authority-belonged) ἐστιν (it-be) ἐν (in) οὐρανοῖς, (unto-skies,"καὶ (and) προσωπολημψία (a-looking-toward-taking-unto) οὐκ (not) ἔστιν (it-be) παρ' (beside) αὐτῷ. (unto-it)
6:9. et domini eadem facite illis remittentes minas scientes quia et illorum et vester Dominus est in caelis et personarum acceptio non est apud eumAnd you, masters, do the same things to them, forbearing threatenings: knowing that the Lord both of them and you is in heaven. And there is no respect of persons with him.
9. And, ye masters, do the same things unto them, and forbear threatening: knowing that both their Master and yours is in heaven, and there is no respect of persons with him.
6:9. And you, lords, act similarly toward them, setting aside threats, knowing that the Lord of both you and them is in heaven. For with him there is no favoritism toward anyone.
6:9. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him:

9: И вы, господа, поступайте с ними так же, умеряя строгость, зная, что и над вами самими и над ними есть на небесах Господь, у Которого нет лицеприятия.
6:9  καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρ᾽ αὐτῶ.
6:9. et domini eadem facite illis remittentes minas scientes quia et illorum et vester Dominus est in caelis et personarum acceptio non est apud eum
And you, masters, do the same things to them, forbearing threatenings: knowing that the Lord both of them and you is in heaven. And there is no respect of persons with him.
6:9. And you, lords, act similarly toward them, setting aside threats, knowing that the Lord of both you and them is in heaven. For with him there is no favoritism toward anyone.
6:9. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Имея в виду рабовладельцев христиан, Ап. убеждает их так же хорошо относиться к рабам своим, как и те относятся к исполнению их приказаний. - Умеряя - правильнее: "не применяя меры строгости". Последние могли быть признаваемы неизбежными только там, где рабы мыслились как люди, враждебно настроенные к своему господину, что имело место в языческих домах, а не среди христиан.
Adam Clarke: Commentary on the Bible - 1831
6:9: Ye masters, do the same things unto them - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you.
Forbearing threatening - If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God.
The words, forbearing threatening; ανιεντες την απειλην, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above.
In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: "If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich."
Knowing that your Master also is in heaven - You are their masters, God is yours. As you deal with them, so God will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.
Albert Barnes: Notes on the Bible - 1834
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. He taught them their duty toward those who were under them, and laid down principles which, if followed, would lead ultimately to universal freedom.
Do the same things unto them - τὰ αὐτὰ ta auta. The "same things," here seem to refer to what he had said in the pRev_ious verses. They were, to evince toward their servants the same spirit which he had required servants to evince toward them - the same kindness, fidelity, and respect for the will of God. He had required servants to act conscientiously; to remember that the eye of God was upon them, and that in that condition in life they were to regard themselves as serving God, and as mainly answerable to him. The same things the apostle would have masters feel. They were to be faithful, conscientious, just, true to the interests of their servants, and to remember that they were responsible to God. They were not to take advantage of their power to oppress them, to punish them unreasonably, or to suppose that they were freed from responsibility in regard to the manner in which they treated them. In the corresponding passage in Colossians (Col 4:1), this is, "Masters, give unto your servants that which is just and equal;" see the note on that place.
Forbearing threatening - Margin, "moderating." The Greek word means to "relax, loosen;" and then, to "omit, cease from." This is evidently the meaning here The sense is, that they were to be kind, affectionate, just. It does not mean that they were to remit punishment where it was deserved; but the object is to guard against that to which they were so much exposed in their condition - a fretful, dissatisfied temper; a disposition to govern by terror rather than by love. Where this unhappy state of society exists, it would be worth the trial of those who sustain the relation of masters, to see whether it would not be "possible" to govern their servants, as the apostle here advises, by the exercise of love. Might not kindness, and confidence, and the fear of the Lord, be substituted for threats and stripes?
Knowing that your Master also is in heaven - Margin, "Some read, both your and their." Many mss. have this reading; see Mill. The sense is not materially affected, further than, according to the margin, the effect would be to make the master and the servant feel that, in a most important sense, they were on an equality. According to the common reading, the sense is, that masters should remember that they were responsible to God, and this fact should be allowed to influence them in a proper manner. This it would do in two ways:
(1) By the fact that injustice toward their servants would then be punished as it deserved - since there was no respect of persons with God.
(2) it would lead them to act toward their servants as they would desire God to treat them. Nothing would be better adapted to do this than the feeling that they had a common Master, and that they were soon to stand at his bar.
Neither is there respect of persons with him - see this expression explained in the notes on Rom 2:11. The meaning here is, that God would not be influenced in the distribution of rewards and punishments, by a regard to the rank or condition of the master or the slave. He would show no favor to the one because he was a master; he would withhold none from the other because he was a slave. He would treat both according to their character. In this world they occupied different ranks and conditions; at his bar they would be called to answer before the same Judge. It follows from this:
(1) that a slave is not to be regarded as a "chattel," or a "thing," or as "property." He is a man; a redeemed man; an immortal man. He is one for whom Christ died. But Christ did not die for "chattels" and "things."
(2) the master and the servant in their great interests are on a level. Both are sinners; both will soon die; both will moulder back in the same manner to dust; both will stand at the tribunal of God; both will give up their account. The one will not be admitted to heaven because he is a master; nor will the other be thrust down to hell because he is a slave. If both are Christians, they will be admitted to a heaven where the distinctions of rank and color are unknown. If the master is not a Christian and the servant is, he who has regarded himself as superior to the servant in this life, will see "him" ascend to heaven while he himself will be thrust down to hell.
(3) Considerations like these will if they have their proper influence, produce two effects:
(a) They will lighten the yoke of slavery while it continues, and while it may be difficult to remove it at once. If the master and the slave were both Christians, even if the relation continued, it would be rather a relation of mutual confidence. The master would become the protector, the teacher, the guide, the friend; the servant would become the faithful helper - rendering service to one whom he loved, and to whom he felt himself bound by the obligations of gratitude and affection.
(b) But this state of feeling would soon lead to emancipation. There is something shocking to the feelings of all, and monstrous to a Christian, in the idea of holding "a Christian brother" in bondage. So long as the slave is regarded as a "chattel" or a mere piece of "property," like a horse, so long people endeavor to content themselves with the feeling that he may be held in bondage. But the moment it is felt that he is a "Christian brother" - a redeemed fellow-traveler to eternity, a joint heir of life - that moment a Christian should feel that there is something that violates all the principles of his religion in holding him as A slave; in making a "chattel" of that for which Christ died, and in buying and selling like a horse, an ox, or an ass, a child of God, and an heir of life. Accordingly, the pRev_alence of Christianity soon did away the evil of slavery in the Roman empire; and if it pRev_ailed in its purity, it would soon banish it from the face of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: ye: Lev 19:13, Lev 25:39-46; Deu 15:11-16, Deu 24:14, Deu 24:15; Neh 5:5, Neh 5:8, Neh 5:9; Job 24:10-12; Job 31:13-15; Isa 47:6, Isa 58:3-6; Amo 8:4-7; Mal 3:5; Col 4:1; Jam 5:4
the same: Eph 6:5-7; Mat 7:12; Luk 6:31; Jam 2:8, Jam 2:13
forbearing: or, moderating, Lev 25:43; Sa1 15:17; Dan 3:6, Dan 3:15, Dan 5:19, Dan 5:20
knowing: Psa 140:12; Ecc 5:8; Mat 22:8, Mat 22:10, Mat 24:48, Mat 24:51; Luk 12:45, Luk 12:46; Joh 13:13; Co1 7:22
your Master: Some read, both your and their Master. Co1 1:2; Phi 2:10, Phi 2:11
neither: Act 10:34; Rom 2:11; Col 3:25
Geneva 1599
6:9 (11) And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there (f) respect of persons with him.
(11) It is the duty of masters to use the authority that they have over their servants, modestly and in a holy manner, seeing that they in another respect have a common master who is in heaven, who will judge both the servant and the free.
(f) Either of freedom or bondage.
John Gill
6:9 And ye masters do the same things unto them,.... This does not refer to service and obedience, but to singleness of heart, benevolence, humanity, and a regard to Christ, and the will of God, and to the doing of good things, and to the performance of their duty, as they would have their servants do theirs; whose duty, if religious masters, is, with respect to their souls, to instruct them in, and use them to religious exercises, to pray with them, and for them, to set them good examples, to prevent them falling into, bad company, and to allow them proper time for religious duties; and with respect to their bodies, and outward concerns, to provide sufficient food and proper raiment for them, or to give them their due wages, to take care of them when sick or lame, and show compassion and humanity to them, to encourage those that are prudent, faithful, and laborious, and to correct the disobedient, and expel the incorrigible:
forbearing threatening; not that they may not in any sense threaten, but not always, nor too often, nor too much, and with great things on light occasions; nor should they be too forward to execute their threatenings, especially when their servants repent and amend; they should then forbear them and forgive; and so the Syriac version renders it, "forgive their offences": this is opposed to all hard rigour, and ill usage, either by words or blows. And this is a rule given by the Jews (c), 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 Jews (d) made a difference, and allowed of rigour to be used to the one, but required mercy and kindness to be showed to the other; and so were respecters of persons.
(c) Maimon. Hilchot Abadim, c. 9. sect. 8. (d) Maimon. Hilchot Abadim, c. 9. sect. 8.
John Wesley
6:9 Do the same things to them - That is, act toward them from the same principle. Forbearing threatening - Behaving with gentleness and humanity, not in a harsh or domineering way.
Robert Jamieson, A. R. Fausset and David Brown
6:9 the same things--Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [BENGEL]. Christianity makes all men brothers: compare Lev 25:42-43; Deut 15:12; 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. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination.
your Master also--The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. SENECA [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you.
neither . . . respect of persons--He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Acts 10:34; Rom 2:11; Gal 2:6; Col 3:25; 1Pet 1:17). Derived from Deut 10:17; 2Chron 19:7.
6:106:10: Այսուհետեւ զօրացարո՛ւք Տերամբ, եւ կարողութեամբ զօրութեան նորա։
10 Եւ վերջապէս, զօրացէ՛ք Տիրոջով եւ նրա զօրութեան կարողութեամբ.
10 Ալ ասկէ յետոյ, եղբա՛յրներս, զօրացէ՛ք Տէրոջմով ու անոր զօրութեան կարողութիւնովը։
[28]Այսուհետեւ զօրացարուք Տերամբ եւ կարողութեամբ զօրութեան նորա:

6:10: Այսուհետեւ զօրացարո՛ւք Տերամբ, եւ կարողութեամբ զօրութեան նորա։
10 Եւ վերջապէս, զօրացէ՛ք Տիրոջով եւ նրա զօրութեան կարողութեամբ.
10 Ալ ասկէ յետոյ, եղբա՛յրներս, զօրացէ՛ք Տէրոջմով ու անոր զօրութեան կարողութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: Наконец, братия мои, укрепляйтесь Господом и могуществом силы Его.
6:10  τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῶ κράτει τῆς ἰσχύος αὐτοῦ.
6:10. Τοῦ (Of-the-one) λοιποῦ (of-remaindered) ἐνδυναμοῦσθε (ye-should-be-en-abled-in) ἐν (in) κυρίῳ (unto-Authority-belonged) καὶ (and) ἐν (in) τῷ (unto-the-one) κράτει (unto-a-securement) τῆς (of-the-one) ἰσχύος (of-a-force-holding) αὐτοῦ. (of-it)
6:10. de cetero fratres confortamini in Domino et in potentia virtutis eiusFinally, brethren, be strengthened in the Lord and in the might of his power.
10. Finally, be strong in the Lord, and in the strength of his might.
6:10. Concerning the rest, brothers, be strengthened in the Lord, by the power of his virtue.
6:10. Finally, my brethren, be strong in the Lord, and in the power of his might.
Finally, my brethren, be strong in the Lord, and in the power of his might:

10: Наконец, братия мои, укрепляйтесь Господом и могуществом силы Его.
6:10  τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῶ κράτει τῆς ἰσχύος αὐτοῦ.
6:10. de cetero fratres confortamini in Domino et in potentia virtutis eius
Finally, brethren, be strengthened in the Lord and in the might of his power.
6:10. Concerning the rest, brothers, be strengthened in the Lord, by the power of his virtue.
6:10. Finally, my brethren, be strong in the Lord, and in the power of his might.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-24: Христианину приходится вести трудную борьбу с злыми духами, которые действуют большею частью чрез злых людей. В этой борьбе христианин должен приложить все силы свои, какие ему даны в христианстве. Борьба эта предлежит и самому Ап. Павлу, а Ефесяне должны молиться поэтому за него, чтобы он одолел в этой борьбе.:10: Наконец - правильнее: "в остальном", "что касается остального". Ап., очевидно, многое бы хотел сказать Ефесянам, но все это многое он сосредоточивает в следующем далее увещании - запастись достаточными силами для борьбы с духами злобы, для которой они должны находить помощь у Господа Иисуса Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Spiritual Warfare.A. D. 61.
10 Finally, my brethren, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 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; 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. 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;

Here is a general exhortation to constancy in our Christian course, and to encourage in our Christian warfare. Is not our life a warfare? It is so; for we struggle with the common calamities of human life. Is not our religion much more a warfare? It is so; for we struggle with the opposition of the powers of darkness, and with many enemies who would keep us from God and heaven. We have enemies to fight against, a captain to fight for, a banner to fight under, and certain rules of war by which we are to govern ourselves. "Finally, my brethren (v. 10), it yet remains that you apply yourselves to your work and duty as Christian soldiers." Now it is requisite that a soldier be both stout-hearted and well armed. If Christians be soldiers of Jesus Christ,

I. They must see that they be stout-hearted. This is prescribed here: Be strong in the Lord, &c. Those who have so many battles to fight, and who, in their way to heaven, must dispute every pass, with dint of sword, have need of a great deal of courage. Be strong therefore, strong for service, strong for suffering, strong for fighting. Let a soldier be ever so well armed without, if he have not within a good heart, his armour will stand him in little stead. Note, spiritual strength and courage are very necessary for our spiritual warfare. Be strong in the Lord, either in his cause and for his sake or rather in his strength. We have no sufficient strength of our own. Our natural courage is as perfect cowardice, and our natural strength as perfect weakness; but all our sufficiency is of God. In his strength we must go forth and go on. By the actings of faith, we must fetch in grace and help from heaven to enable us to do that which of ourselves we cannot do, in our Christian work and warfare. We should stir up ourselves to resist temptations in a reliance upon God's all-sufficiency and the omnipotence of his might.

II. They must be well armed: "Put on the whole armour of God (v. 11), make use of all the proper defensitives and weapons for repelling the temptations and stratagems of Satan--get and exercise all the Christian graces, the whole armour, that no part be naked and exposed to the enemy." Observe, Those who would approve themselves to have true grace must aim at all grace, the whole armour. It is called the armour of God, because he both prepares and bestows it. We have no armour of our own that will be armour of proof in a trying time. Nothing will stand us in stead but the armour of God. This armour is prepared for us, but we must put it on; that is, we must pray for grace, we must use the grace given us, and draw it out into act and exercise as there is occasion. The reason assigned why the Christian should be completely armed is that he may be able to stand against the wiles of the devil--that he may be able to hold out, and to overcome, notwithstanding all the devil's assaults, both of force and fraud, all the deceits he puts upon us, all the snares he lays for us, and all his machinations against us. This the apostle enlarges upon here, and shows,

1. What our danger is, and what need we have to put on this whole armour, considering what sort of enemies we have to deal with--the devil and all the powers of darkness: For we wrestle not against flesh and blood, &c., v. 12. The combat for which we are to be prepared is not against ordinary human enemies, not barely against men compounded of flesh and blood, nor against our own corrupt natures singly considered, but against the several ranks of devils, who have a government which they exercise in this world. (1.) We have to do with a subtle enemy, an enemy who uses wiles and stratagems, as v. 11. He has a thousand ways of beguiling unstable souls: hence he is called a serpent for subtlety, an old serpent, experienced in the art and trade of tempting. (2.) He is a powerful enemy: Principalities, and powers, and rulers. They are numerous, they are vigorous; and rule in those heathen nations which are yet in darkness. 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. (3.) They are spiritual enemies: Spiritual wickedness in high places, or wicked spirits, as some translate it. The devil is a spirit, a wicked spirit; and our danger is the greater from our enemies because they are unseen, and assault us ere we are aware of them. The devils are wicked spirits, and they chiefly annoy the saints with, and provoke them to, spiritual wickednesses, pride, envy, malice, &c. These enemies are said to be in high places, or in heavenly places, so the word is, taking heaven (as one says) for the whole expansum, or spreading out of the air between the earth and the stars, the air being the place from which the devils assault us. Or the meaning may be, "We wrestle about heavenly places or heavenly things;" so some of the ancients interpret it. Our enemies strive to prevent our ascent to heaven, to deprive us of heavenly blessings and to obstruct our communion with heaven. They assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts; and therefore we have need to be upon our guard against them. We have need of faith in our Christian warfare, because we have spiritual enemies to grapple with, as well as of faith in our Christian work, because we have spiritual strength to fetch in. Thus you see your danger.

2. What our duty is: to take and put on the whole armour of God, and then to stand our ground, and withstand our enemies.

(1.) We must withstand, v. 13. We must not yield to the devil's allurements and assaults, but oppose them. Satan is said to stand up against us, 1 Chron. xxi. 1. If he stand up against us, we must stand against him; set up, and keep up, an interest in opposition to the devil. Satan is the wicked one, and his kingdom is the kingdom of sin: to stand against Satan is to strive against sin. That you may be able to withstand in the evil day, in the day of temptation, or of any sore affliction.

(2.) We must stand our ground: And, having done all, to stand. We must resolve, by God's grace, not to yield to Satan. Resist him, and he will flee. If we distrust our cause, or our leader, or our armour, we give him advantage. Our present business is to withstand the assaults of the devil, and to stand it out; and then, having done all that is incumbent on the good soldiers of Jesus Christ, our warfare will be accomplished, and we shall be finally victorious.

(3.) We must stand armed; and this is here most enlarged upon. Here is a Christian in complete armour: and the armour is divine: Armour of God, armour of light, Rom. xiii. 12. Armour of righteousness, 2 Cor. vi. 7. The apostle specifies the particulars of this armour, both offensive and defensive. The military girdle or belt, the breast-plate, the greaves (or soldier's shoes), the shield, the helmet, and the sword. It is observable that, among them all, there is none for the back; if we turn our back upon the enemy, we lie exposed. [1.] Truth or sincerity is our girdle, v. 14. It was prophesied of Christ (Isa. xi. 5) that righteousness should be the girdle of his loins and faithfulness the girdle of his reins. That which Christ was girded with all Christians must be girded with. God desires truth, that is, sincerity, in the inward parts. This is the strength of our loins; and it girds on all other pieces of our armour, and therefore is first mentioned. I know no religion without sincerity. Some understand it of the doctrine of the truths of the gospel: they should cleave to us as the girdle does to the loins, Jer. xiii. 11. This will restrain from libertinism and licentiousness, as a girdle restrains and keeps in the body. 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. The righteousness of Christ implanted in us is our breast-plate to fortify the heart against the attacks which Satan makes against us. The apostle explains this in 1 Thess. v. 8, Putting on the breast-plate of faith and love. Faith and love include all Christian graces; for by faith we are united to Christ and by love to our brethren. These will infer a diligent observance of our duty to God, and a righteous deportment towards men, in all the offices of justice, truth, and charity. [3.] Resolution must be as the greaves to our legs: And their feet shod with the preparation of the gospel of peace, v. 15. Shoes, or greaves of brass, or the like, were formerly part of the military armour (1 Sam. xvii. 6): the use of them was to defend the feet against the gall-traps, and sharp sticks, which were wont to be laid privily in the way, to obstruct the marching of the enemy, those who fell upon them being unfit to march. The preparation of the gospel of peace signifies a prepared and resolved frame of heart, to adhere to the gospel and abide by it, which will enable us to walk with a steady pace in the way of religion, notwithstanding the difficulties and dangers that may be in it. 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. Dr. Whitby thinks this may be the sense of the words: "That you may be ready for the combat, be shod with the gospel of peace, endeavour after that peaceable and quiet mind which the gospel calls for. Be not easily provoked, nor prone to quarrel: but show all gentleness and all long-suffering to all men, and this will certainly preserve you from many great temptations and persecutions, as did those shoes of brass the soldiers from those galltraps," &c. [4.] Faith must be our shield: Above all, or chiefly, taking the shield of faith, v. 16. This is more necessary than any of them. Faith is all in all to us in an hour of temptation. The breast-plate secures the vitals; but with the shield we turn every way. This is the victory over the world, even our faith. We are to be fully persuaded of the truth of all God's promises and threatenings, such a faith being of great use against temptations. Consider faith as it is the evidence of things not seen and the substance of things hoped for, and it will appear to be of admirable use for this purpose. Faith, as receiving Christ and the benefits of redemption, so deriving grace from him, is like a shield, a sort of universal defence. Our enemy the devil is here called the wicked one. He is wicked himself, and he endeavours to make us wicked. His temptations are called darts, because of their swift and undiscerned flight, and the deep wounds that they give to the soul; fiery darts, by way of allusion to the poisonous darts which were wont to inflame the parts which were wounded with them, and therefore were so called, as the serpents with poisonous stings are called fiery serpents. Violent temptations, by which the soul is set on fire of hell, are the darts which Satan shoots at us. Faith is the shield with which we must quench these fiery darts, wherein we should receive them, and so render them ineffectual, that they may not hit us, or at least that they may not hurt us. Observe, Faith, acted upon the word of God and applying that, acted upon the grace of Christ and improving that, quenches the darts of temptation. [5.] Salvation must be our helmet (v. 17); that is, hope, which has salvation for its object; so 1 Thess. v. 8. The helmet secures the head. A good hope of salvation, well founded and well built, will both purify the soul and keep it from being defiled by Satan, and it will comfort the soul and keep it from being troubled and tormented by Satan. He would tempt us to despair; but good hope keeps us trusting in God, and rejoicing in him. [6.] The word of God is the sword of the Spirit. The sword is a very necessary and useful part of a soldier's furniture. The word of God is very necessary, and of great use to the Christian, in order to his maintaining the spiritual warfare and succeeding in it. It is called the sword of the Spirit, because it is of the Spirit's inditing and he renders it efficacious and powerful, and sharper than a two-edged sword. Like Goliath's sword, none like that; with this we assault the assailants. Scripture-arguments are the most powerful arguments to repel temptation with. Christ himself resisted Satan's temptations with, It is written, Matt. iv. 4, 6, 7, 10. This, being hid in the heart, will preserve from sin (Ps. cxix. 11), and will mortify and kill those lusts and corruptions that are latent there. [7.] Prayer must buckle on all the other parts of our Christian armour, v. 18. We must join prayer with all these graces, for our defence against these spiritual enemies, imploring help and assistance of God, as the case requires: and we must pray always. Not as though we were to do nothing else but pray, for there are other duties of religion and of our respective stations in the world that are to be done in their place and season; but we should keep up constant times of prayer, and be constant to them. We must pray upon all occasions, and as often as our own and others' necessities call us to it. We must always keep up a disposition to prayer, and should intermix ejaculatory prayers with other duties, and with common business. Though set and solemn prayer may sometimes be unseasonable (as when other duties are to be done), yet pious ejaculations can never be so. 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. We must pray in the Spirit; our spirits must be employed in the duty and we must do it by the grace of God's good Spirit. We must watch thereunto, endeavouring to keep our hearts in a praying frame, and taking all occasions, and improving all opportunities, for the duty: we must watch to all the motions of our own hearts towards the duty. When God says, Seek my face, our hearts must comply, Ps. xxvii. 8. This we must do with all perseverance. We must abide by the duty of prayer, whatever change there may be in our outward circumstances; and we must continue in it as long as we live in the world. We must persevere in a particular prayer; not cutting it short, when our hearts are disposed to enlarge, and there is time for it, and our occasions call for it. We must likewise persevere in particular requests, notwithstanding some present discouragements and repulses. And we must pray with supplication, not for ourselves only, but for all saints; for we are members one of another. Observe, None are so much saints, and in so good a condition in this world, but they need our prayers, and they ought to have them. The apostle passes hence to the conclusion of the epistle.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
6:10: Finally, my brethren, be strong in the Lord - Paul had now stated to the Ephesians the duties which they were to perform. He had considered the various relations of life which they sustained, and the obligations resulting from them. He was not unaware that in the discharge of their duties they would need strength from above. He knew that they had great and mighty foes, and that to meet them, they needed to be clothed in the panoply of the Christian soldier. He closes, therefore, by exhorting them to put on all the strength which they could to meet the enemies with which they had to contend; and in the commencement of his exhortation he reminds them that it was only by the strength of the Lord that they could hope for victory. To be "strong in the Lord," is:
(1) to be strong or courageous in his cause;
(2) to feel that he is our strength, and to rely on him and his promises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Finally: Co2 13:11; Phi 3:1, Phi 4:8; Pe1 3:8
be: Eph 1:19, Eph 3:16; Deu 20:3, Deu 20:4, Deu 31:23; Jos 1:6, Jos 1:7, Jos 1:9; Sa1 23:16; Ch1 28:10, Ch1 28:20; Ch2 15:7; Psa 138:3; Isa 35:3, Isa 35:4, Isa 40:28, Isa 40:31; Hag 2:4; Zac 8:9, Zac 8:13; Co1 16:13; Co2 12:9, Co2 12:10; Phi 4:13; Col 1:11; Ti2 2:1, Ti2 4:17; Pe1 5:10
Geneva 1599
6:10 (12) Finally, my brethren, be strong in the Lord, and in the power of his might.
(12) He concludes the other part of this epistle with a grave exhortation, that all are ready and fight constantly, trusting in spiritual weapons, until their enemies are completely put to flight. And first of all he warns us to take up the armour of God, for with it alone may our enemy be dispatched.
John Gill
6:10 Finally, my brethren,.... This is the conclusion of the apostle's exhortations, in which he addresses the saints as his brethren; which appellation he uses, not merely as a familiar way of speaking among the Jews, but in regard to them as regenerate persons, and of the same family and household of God with himself; and he calls them so, to show his humility, and as a proof of his affection to them, and with a design to encourage them to their duty, as follows:
be strong in the Lord, and in the power of his might; which is directed to, partly on account of the things before exhorted to, which could not be performed in their own strength; and partly with respect to their many and potent enemies hereafter mentioned, against whom they had no might nor power of their own; and therefore the apostle points out the Lord Jesus Christ unto them, in whom are strength, power, and might, even everlasting strength, to enable them to perform their duty, and to fight against every enemy, sin, Satan, and the world; for though they are weak, and strength in themselves, and can do nothing of themselves, and without Christ; yet since there is strength in him, which is communicable to them, they may expect it from him, and depend upon it; and they may come at, or strengthen themselves in it, and by it, by meditation on it, by prayer for it, by waiting on Christ in his own ways, by exercising faith upon him, and through the Spirit, who strengthens them from him with might in the inward man.
John Wesley
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. In the power of his might - A very uncommon expression, plainly denoting what great assistance we need as if his might would not do, it must be the powerful exertion of his might.
Robert Jamieson, A. R. Fausset and David Brown
6:10 my brethren--Some of the oldest manuscripts omit these words. Some with Vulgate retain them. The phrase occurs nowhere else in the Epistle (see, however, Eph 6:23); if genuine, it is appropriate here in the close of the Epistle, where he is urging his fellow soldiers to the good fight in the Christian armor. Most of the oldest manuscripts for "finally," read, "henceforward," or "from henceforth" (Gal 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.
6:116:11: Եւ զգեցարո՛ւք զսպառազինութիւն Աստուծոյ. զի կարօղ լինիջիք կալ ընդդէմ հնարից Սատանայի[4389]։ [4389] Ոմանք. Սպառազինութիւնն Աստուծոյ։ Օրինակ մի. Ընդդէմ հնարից բանսարկուին։
11 եւ Աստծու սպառազինութիւնը հագէ՛ք, որպէսզի կարողանաք ընդդիմանալ Սատանայի հնարանքներին.
11 Ձեր վրայ հագէք Աստուծոյ սպառազինութիւնը, որպէս զի կարող ըլլաք Սատանային հնարքներուն դէմ դնել։
Եւ զգեցարուք զսպառազինութիւնն Աստուծոյ, զի կարող լինիջիք կալ ընդդէմ հնարից Սատանայի:

6:11: Եւ զգեցարո՛ւք զսպառազինութիւն Աստուծոյ. զի կարօղ լինիջիք կալ ընդդէմ հնարից Սատանայի[4389]։
[4389] Ոմանք. Սպառազինութիւնն Աստուծոյ։ Օրինակ մի. Ընդդէմ հնարից բանսարկուին։
11 եւ Աստծու սպառազինութիւնը հագէ՛ք, որպէսզի կարողանաք ընդդիմանալ Սատանայի հնարանքներին.
11 Ձեր վրայ հագէք Աստուծոյ սպառազինութիւնը, որպէս զի կարող ըլլաք Սատանային հնարքներուն դէմ դնել։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Облекитесь во всеоружие Божие, чтобы вам можно было стать против козней диавольских,
6:11  ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου·
6:11. ἐνδύσασθε ( Ye-should-have-vested-in ) τὴν (to-the-one) πανοπλίαν (to-an-all-armoring-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) πρὸς (toward) τὸ (to-the-one) δύνασθαι ( to-able ) ὑμᾶς (to-ye) στῆναι (to-have-had-stood) πρὸς (toward) τὰς (to-the-ones) μεθοδίας (to-wayings-with-unto) τοῦ (of-the-one) διαβόλου: (of-casted-through)
6:11. induite vos arma Dei ut possitis stare adversus insidias diaboliPut you on the armour of God, that you may be able to stand against the deceits of the devil.
11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
6:11. Be clothed in the armor of God, so that you may be able to stand against the treachery of the devil.
6:11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
Put on the whole armour of God, that ye may be able to stand against the wiles of the devil:

11: Облекитесь во всеоружие Божие, чтобы вам можно было стать против козней диавольских,
6:11  ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου·
6:11. induite vos arma Dei ut possitis stare adversus insidias diaboli
Put you on the armour of God, that you may be able to stand against the deceits of the devil.
6:11. Be clothed in the armor of God, so that you may be able to stand against the treachery of the devil.
6:11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Всеоружие Божие - это те добродетели, о которых Ап. говорит далее с 13-го стиха. - Плоть и кровь - это люди, враждебные христианству. Они действуют против христиан не сами по себе, а как орудия злых духов, думающих чрез них положить конец распространению Евангелия. - Мироправителей - см. Ин XII:31. - Поднебесных. - Они живут не в самых небесах, а ниже их, не в особенно большой высоте над землею.
Adam Clarke: Commentary on the Bible - 1831
6:11: Put on the whole armor of God - Ενδυσασθε την πανοπλιαν του Θεου. The apostle considers every Christian as having a warfare to maintain against numerous, powerful, and subtle foes; and that therefore they would need much strength, much courage, complete armor, and skill to use it. The panoply which is mentioned here refers to the armor of the heavy troops among the Greeks; those who were to sustain the rudest attacks, who were to sap the foundations of walls, storm cities, etc. Their ordinary armor was the shield, the helmet, the sword, and the greaves or brazen boots. To all these the apostle refers below. See on Eph 6:13 (note).
The wiles of the devil - Τας μεθοδειας του διαβολου· The methods of the devil; the different means, plans, schemes, and machinations which he uses to deceive, entrap, enslave, and ruin the souls of men. A man's method of sinning is Satan's method of ruining his soul. See on Eph 4:14 (note).
Albert Barnes: Notes on the Bible - 1834
6:11: Put on the whole armor of God - The whole description here is derived from the weapons of an ancient soldier. The various parts of those weapons - constituting the "whole panoply" - are specified in Eph 6:14-17. The word rendered "whole armor" πανοπλίαν panoplian, "panoply"), means "complete armor," offensive and defensive; see Luk 11:22; Rom 13:12 note; Co2 6:7 note. "The armor of God" is not that which God wears, but that which he has provided for the Christian soldier. The meaning here is:
(1) that we are not to provide in our warfare such weapons as people employ in their contests, but such as God provides; that we are to renounce the weapons which are carnal, and put on such as God has directed for the achievement of the victory.
(2) we are to put on the "whole armor." We are not to go armed partly with what God has appointed, and partly with such weapons as people use; nor are we to put on "a part" of the armor only, but the "whole" of it. A man needs "all" that armor if he is about to fight the battles of the Lord; and if he lacks "one" of the weapons which God has appointed, defeat may be the consequence.
That ye may be able to stand - The foes are so numerous and mighty, that unless clothed with the divine armor, victory will be impossible.
Against the wiles of the devil - The word rendered "wiles" (μεθοδεία methodeia), means properly that which is traced out with "method;" that which is "methodized;" and then that which is well laid - art, skill, cunning. It occurs in the New Testament only in Eph 4:14, and in this place. It is appropriately rendered here as "wiles," meaning cunning devices, arts, attempts to delude and destroy us. The wiles "of the devil" are the various arts and stratagems which he employs to drag souls down to perdition. We can more easily encounter open force than we can cunning; and we need the weapons of Christian armor to meet the attempts to draw us into a snare, as much as to meet open force. The idea here is, that Satan does not carry on an open warfare. He does not meet the Christian soldier face to face. He advances covertly; makes his approaches in darkness; employs cunning rather than power, and seeks rather to delude and betray than to vanquish by mere force. Hence, the necessity of being constantly armed to meet him whenever the attack is made. A man who has to contend with a visible enemy, may feel safe if he only prepares to meet him in the open field. But far different is the case if the enemy is invisible; if he steals upon us slyly and stealthily; if he practices war only by ambushes and by surprises. Such is the foe that we have to contend with - and almost all the Christian struggle is a warfare against stratagems and wiles. Satan does not openly appear. He approaches us not in repulsive forms, but comes to recommend some plausible doctrine, to lay before us some temptation that shall not immediately repel us. He presents the world in an alluring aspect; invites us to pleasures that seem to be harmless, and leads us in indulgence until we have gone so far that we cannot retreat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: Put: Eph 4:24; Rom 13:14; Col 3:10
the whole: Eph 6:13; Rom 13:12; Co2 6:7, Co2 10:4; Th1 5:8
able: Eph 6:13; Luk 14:29-31; Co1 10:13; Heb 7:25; Jde 1:24
the wiles: Eph 4:14 *Gr: Mar 13:22; Co2 2:11, Co2 4:4, Co2 11:3, Co2 11:13-15; Th2 2:9-11; Pe1 5:8; Pe2 2:1-3; Rev 2:24, Rev 12:9, Rev 13:11-15, Rev 19:20, Rev 20:2, Rev 20:3, Rev 20:7, Rev 20:8
John Gill
6:11 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 Eph 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.
John Wesley
6:11 Put on the whole armour of God - The Greek word means a complete suit of armour. Believers are said to put on the girdle, breastplate, shoes; to take the shield of faith, and sword of the Spirit. The whole armour - As if the armour would scarce do, it must be the whole armour. This is repeated, Eph 6:13, because of the strength and subtilty of our adversaries, and because of an "evil day" of sore trial being at hand.
Robert Jamieson, A. R. Fausset and David Brown
6:11 the whole armour--the armor of light (Rom 13:12); on the right hand and left (2Cor 6:7). The panoply offensive and defensive. An image readily suggested by the Roman armory, Paul being now in Rome. Repeated emphatically, Eph 6:13. In Rom 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. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to mortify their members upon earth (Rom 6:2-14; Col 3:3, Col 3:5).
of God--furnished by God; not our own, else it would not stand (Ps 35:1-3). Spiritual, therefore, and mighty through God, not carnal (2Cor 10:4).
wiles--literally, "schemes sought out" for deceiving (compare 2Cor 11:14).
the devil--the ruling chief of the foes (Eph 6:12) organized into a kingdom of darkness (Mt 12:26), opposed to the kingdom of light.
6:126:12: Զի ո՛չ է մեզ պատերազմ ընդ մարմնոյ եւ ընդ արեան. այլ ընդ իշխանութիւնս եւ ընդ պետութիւնս, եւ ընդ աշխարհակա՛լս խաւարիս այսորիկ՝ ընդ ա՛յսս չարութեան որ ՚ի ներքոյ երկնից[4390]։ թզ [4390] Ոմանք. Ոչ է մեզ մարտ պատերազմի ընդ... եւ ընդ այսս չարութեան։ Ոսկան. Որք են ՚ի ներքոյ երկ՛՛։
12 որովհետեւ մեր պատերազմը մարմնի եւ արեան հետ չէ, այլ՝ իշխանութիւնների հետ, պետութիւնների հետ, այս խաւար աշխարհի տիրակալների հետ եւ երկնքի տակ եղող չար ոգիների հետ:
12 Վասն զի մեր պատերազմը արիւնի ու մարմնի հետ չէ, հապա իշխանութիւններու ու պետութիւններու հետ եւ այս խաւար աշխարհին* իշխաններուն հետ, երկնաւորներուն մէջ եղող չար ոգիներուն հետ։
Զի ոչ է մեզ պատերազմ ընդ մարմնոյ եւ ընդ արեան, այլ ընդ իշխանութիւնս եւ ընդ պետութիւնս եւ ընդ աշխարհակալս խաւարիս այսորիկ, ընդ այսս չարութեան որ ի ներքոյ երկնից:

6:12: Զի ո՛չ է մեզ պատերազմ ընդ մարմնոյ եւ ընդ արեան. այլ ընդ իշխանութիւնս եւ ընդ պետութիւնս, եւ ընդ աշխարհակա՛լս խաւարիս այսորիկ՝ ընդ ա՛յսս չարութեան որ ՚ի ներքոյ երկնից[4390]։ թզ
[4390] Ոմանք. Ոչ է մեզ մարտ պատերազմի ընդ... եւ ընդ այսս չարութեան։ Ոսկան. Որք են ՚ի ներքոյ երկ՛՛։
12 որովհետեւ մեր պատերազմը մարմնի եւ արեան հետ չէ, այլ՝ իշխանութիւնների հետ, պետութիւնների հետ, այս խաւար աշխարհի տիրակալների հետ եւ երկնքի տակ եղող չար ոգիների հետ:
12 Վասն զի մեր պատերազմը արիւնի ու մարմնի հետ չէ, հապա իշխանութիւններու ու պետութիւններու հետ եւ այս խաւար աշխարհին* իշխաններուն հետ, երկնաւորներուն մէջ եղող չար ոգիներուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: потому что наша брань не против крови и плоти, но против начальств, против властей, против мироправителей тьмы века сего, против духов злобы поднебесной.
6:12  ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
6:12. ὅτι (to-which-a-one) οὐκ (not) ἔστιν (it-be) ἡμῖν (unto-us) ἡ (the-one) πάλη (a-wriggling) πρὸς (toward) αἷμα (to-a-blood) καὶ (and) σάρκα, (to-a-flesh,"ἀλλὰ (other) πρὸς (toward) τὰς (to-the-ones) ἀρχάς, (to-firstings,"πρὸς (toward) τὰς (to-the-ones) ἐξουσίας, (to-beings-out-unto,"πρὸς (toward) τοὺς (to-the-ones) κοσμοκράτορας (to-configuration-securers) τοῦ (of-the-one) σκότους (of-an-obscurity) τούτου, (of-the-one-this,"πρὸς (toward) τὰ (to-the-ones) πνευματικὰ ( to-currenting-to-belonged-of ) τῆς (of-the-one) πονηρίας (of-an-en-necessitating-unto) ἐν (in) τοῖς (unto-the-ones) ἐπουρανίοις . ( unto-upon-sky-belonged )
6:12. quia non est nobis conluctatio adversus carnem et sanguinem sed adversus principes et potestates adversus mundi rectores tenebrarum harum contra spiritalia nequitiae in caelestibusFor our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.
12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual of wickedness in the heavenly .
6:12. For our struggle is not against flesh and blood, but against principalities and powers, against the directors of this world of darkness, against the spirits of wickedness in high places.
6:12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places].
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high:

12: потому что наша брань не против крови и плоти, но против начальств, против властей, против мироправителей тьмы века сего, против духов злобы поднебесной.
6:12  ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
6:12. quia non est nobis conluctatio adversus carnem et sanguinem sed adversus principes et potestates adversus mundi rectores tenebrarum harum contra spiritalia nequitiae in caelestibus
For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.
6:12. For our struggle is not against flesh and blood, but against principalities and powers, against the directors of this world of darkness, against the spirits of wickedness in high places.
6:12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places].
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Adam Clarke: Commentary on the Bible - 1831
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.
Powers - Εξουσιας, Authorities, derived from, and constituted by the above.
The rulers of the darkness of this world - Τους κοσμοκρατορας του σκοτους του αιωνος τουτου· The rulers of the world; the emperors of the darkness of this state of things.
Spiritual wickedness - Τα πνευματικα της πονηριας· The spiritual things of wickedness; or, the spiritualities of wickedness; highly refined and sublimed evil; disguised falsehood in the garb of truth; Antinomianism in the guise of religion.
In high places - Εν τοις επουρανιοις· In the most sublime stations. But who are these of whom the apostle speaks? Schoettgen contends that the rabbins and Jewish rulers are intended. This he thinks proved by the words του αιωνος τουτου, of this world, which are often used to designate the Old Testament, and the Jewish system; and the words εν τοις επουρανιοις, in heavenly places, which are not unfrequently used to signify the time of the New Testament, and the Gospel system.
By the spiritual wickedness in heavenly places, he thinks false teachers, who endeavored to corrupt Christianity, are meant; such as those mentioned by St. John, Jo1 2:19 : They went out from us, but they were not of us, etc. And he thinks the meaning may be extended to all corrupters of Christianity in all succeeding ages. He shows also that the Jews called their own city שר של עולם sar shel olam, κοσμοκρατωρ, the ruler of the world; and proves that David's words, Psa 2:2, The kings of the earth set themselves, and the rulers take counsel together, are applied by the apostles, Act 4:26, to the Jewish rulers, αρχοντες, who persecuted Peter and John for preaching Christ crucified. But commentators in general are not of this mind, but think that by principalities, etc., we are to understand different orders of evil spirits, who are all employed under the devil, their great head, to prevent the spread of the Gospel in the world, and to destroy the souls of mankind.
The spiritual wickedness are supposed to be the angels which kept not their first estate; who fell from the heavenly places but are ever longing after and striving to regain them; and which have their station in the regions of the air. "Perhaps," says Mr. Wesley, "the principalities and powers remain mostly in the citadel of their kingdom of darkness; but there are other spirits which range abroad, to whom the provinces of the world are committed; the darkness is chiefly spiritual darkness which prevails during the present state of things, and the wicked spirits are those which continually oppose faith, love, and holiness, either by force or fraud; and labor to infuse unbelief, pride, idolatry, malice, envy, anger, and hatred." Some translate the words εν τοις επουρανιοις, about heavenly things; that is: We contend with these fallen spirits for the heavenly things which are promised to us; and we strive against them, that we may not be deprived of those we have.
Albert Barnes: Notes on the Bible - 1834
6:12: For we wrestle - Greek, "The wrestling to us;" or, "There is not to us a wrestling with flesh and blood." There is undoubtedly here an allusion to the ancient games of Greece, a part of the exercises in which consisted in wrestling; see the notes on Co1 9:25-27. The Greek word used here - πάλη palē - denotes a "wrestling;" and then a struggle, fight, combat. Here it refers to the struggle or combat which the Christian has to mainrain - the Christian warfare.
Not against flesh and blood - Not with people; see the notes on Gal 1:16. The apostle does not mean to say that Christians had no enemies among men that opposed them, for they were exposed often to fiery persecution; nor that they had nothing to contend with in the carnal and corrupt propensities of their nature, which was true of them then as it is now; but that their main controversy was with the invisible spirits of wickedness that sought to destroy them. They were the source and origin of all their spiritual conflicts, and with them the warfare was to be maintained.
But against principalities - There can be no doubt whatever that the apostle alludes here to evil spirits. Like good angels, they were regarded as divided into ranks and orders, and were supposed to be under the control of one mighty leader; see the notes on Eph 1:21. It is probable that the allusion here is to the ranks and orders which they sustained before their fall, something like which they may still retain. The word "principalities" refers to principal rulers, or chieftains.
Powers - Those who had power, or to whom the name of "powers" was given. Milton represents Satan as addressing the fallen angels in similar language:
"Thrones, dominations, princedoms, virtues, powers."
Against the rulers of the darkness of this world - The rulers that preside over the regions of ignorance and sin with which the earth abounds, compare notes on Eph 2:2. "Darkness" is an emblem of ignorance, misery, and sin; and no description could be more accurate than that of representing these malignant spirits as ruling over a dark world. The earth - dark, and wretched and ignorant, and sinful - is just such a dominion as they would choose, or as they would cause; and the degradation and woe of the pagan world are just such as foul and malignant spirits would delight in. It is a wide and a powerful empire. It has been consolidated by ages. It is sustained by all the authority of law; by all the omnipotence of the perverted religious principle; by all the Rev_erence for antiquity; by all the power of selfish, corrupt, and base passions. No empire has been so extended, or has continued so long, as that empire of darkness; and nothing on earth is so difficult to destroy.
Yet the apostle says that it was on that kingdom they were to make war. Against that, the kingdom of the Redeemer was to be set up; and that was to be overcome by the spiritual weapons which he specifies. When he speaks of the Christian warfare here, he refers to the contest with the powers of this dark kingdom. He regards each and every Christian as a soldier to wage war on it in whatever way he could, and wheRev_er he could attack it. The contest therefore was not primarily with people, or with the internal corrupt propensities of the soul; it was with this vast and dark kingdom that had been set up over mankind. I do not regard this passage, therefore, as having a primary reference to the struggle which a Christian maintains with his own corrupt propensities. It is a warfare on a large scale with the entire kingdom of darkness over the world. Yet in maintaining the warfare, the struggle will be with such portions of that kingdom as we come in contact with and will actually relate:
(1) to our own sinful propensities - which are a part of the kingdom of darkness;
(2) with the evil passions of others - their pride, ambition, and spirit of Rev_enge - which are also a part of that kingdom;
(3) with the evil customs, laws, opinions, employments, pleasures of the world - which are also a part of that dark kingdom;
(4) with error, superstition, false doctrine - which are also a part of that kingdom; and,
(5) with the wickedness of the pagan world - the sins of benighted nations - also a part of that kingdom. WheRev_er we come in contact with evil - whether in our own hearts or elsewhere - there we are to make war.
Against spiritual wickedness - Margin, "or wicked spirits." Literally, "The spiritual things of wickedness;" but the allusion is undoubtedly to evil spirits, and to their influences on earth.
In high places - ἐν τοῖς ἐπουράνιοις - "in celestial or heavenly places." The same phrase occurs in Eph 1:3; Eph 2:6, where it is translated, "in heavenly places." The word (ἐπουράνιος epouranios) is used of those that dwell in heaven, Mat 18:35; Phi 2:10; of those who come from heaven, Co1 15:48; Phi 3:21; of the heavenly bodies, the sun, moon, and stars, Co1 15:40. Then the neuter plural of the word is used to denote the heavens; and then the "lower" heavens, the sky, the air, represented as the seat of evil spirits; see the notes on Eph 2:2. This is the allusion here. The evil spirits are supposed to occupy the lofty regions of the air, and thence to exert a baleful influence on the affairs of man. What was the origin of this opinion it is not needful here to inquire. No one can "prove," however, that it is incorrect. It is against such spirits, and all their malignant influences, that Christians are called to contend. In whatever way their power is put forth - whether in the pRev_alence of vice and error; of superstition and magic arts; of infidelity, atheism, or antinomianism; of evil customs and laws; of pernicious fashions and opinions, or in the corruptions of our own hearts, we are to make war on all these forms of evil, and never to yield in the conflict.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: wrestle: Luk 13:24; Co1 9:25-27; Ti2 2:5; Heb 12:1, Heb 12:4
flesh and blood: Gr. blood and flesh, Mat 16:17; Co1 15:50; Gal 1:16
principalities: Eph 1:21, Eph 3:10; Rom 8:38; Col 2:15; Pe1 3:22
against the: Eph 2:2; Job 2:2; Luk 22:53; Joh 12:31, Joh 14:30, Joh 16:11; Act 26:18; Co2 4:4; Col 1:13
spiritual wickedness: or, wicked spirits
high: or, heavenly, Eph 1:3
Geneva 1599
6:12 (13) For we wrestle not against flesh and (g) blood, but against (h) principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places].
(13) Secondly, he declares that our chiefest and mightiest enemies are invisible, so that we may not think that our chiefest conflict is with men.
(g) Against men, who are of a frail and brittle nature, against whom are set spiritual wiles, a thousand times more mighty than the flesh.
(h) He gives these names to the evil angels, by reason of the effects which they work: not that they are able to do the same in and of themselves, but because God gives them permission.
John Gill
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. For this wrestling, as Philo the Jew says (e), concerning Jacob's wrestling, is not of the body, but of the soul; see Mt 16:17; and the meaning is, not with men only, for otherwise the saints have a conflict with men; with profane men, and wrestle against them, by bearing a testimony against their enormities, and by patiently enduring their reproaches, and conquer them by a constant adherence to Christ, and an exercise of faith upon him, which gets the victory over the world; and with heretical men, and maintain a conflict with them, by watching and observing the first appearance of their errors and heresies, and declaring against them, and by using Scripture arguments to confute them, and by rejecting the stubborn and incorrigible from church communion: yet they wrestle not against these only,
but against principalities, against powers; by whom are meant not civil magistrates, or the Roman governors, though these are sometimes so called, Tit 3:1, and may be said to be the rulers of the darkness of this world, or of the dark Heathen world, and were in high places, and were of wicked and malicious spirits, against the people of Christ; yet these cannot be opposed to flesh and blood, or to men, since they were such themselves; and though they were in high, yet not in heavenly places; and the connection with the preceding verse shows the contrary, the enemy being the devil, and the armour spiritual; wherefore the devils are here designed, who are described from their power, rule, and government; see Gill on Eph 1:21, both in this clause, and in the next:
and against the rulers of the darkness of this world; that is, over wicked men in it, who are in a state of darkness itself; and so Satan is called the prince, and god of the world, Jn 12:31. The Jews use this very word, the apostle does here, of the angel of death; who is called darkness (f); and the devil is called by them, , "the prince of darkness" (g); and mention is made by them of , "the darkness of the world" (h); from whom the apostle seems to have taken these phrases, as being in common use among the Jews; who also use it of civil governors (i), and render it, as here, "the rulers of the world", and say it signifies monarchs, such as rule from one end of the world to the other (k): some copies, and the Ethiopic version, leave out the phrase, of this world. It follows,
against spiritual wickedness in high places; or wicked spirits, as the devils are, unclean, proud, lying, deceitful, and malicious; who may be said to be in "high" or "heavenly places"; not in places super celestial, or in the highest heavens, in the third heaven, where God, angels, and saints are; but in the aerial heavens, where the power or posse of devils reside, and where they are above us, over our heads, overlooking us, and watching every advantage against us; and therefore we should have on our armour, and be in a readiness to engage them; and so the Syriac and Ethiopic versions render it, "under", or "beneath heaven"; and the Arabic version, "in the air".
(e) Leg. Allegor. l. 2. p. 96, (f) Vajikra Rabba, sect. 18. fol. 160. 1. & Shirhashirim Rabba, fol. 25. 4. (g) Pesikta in Kettoreth Hassammim in Targum in Gen. fol. 9. 4. Raziel, fol. 13. 1. (h) Zohar in Lev. fol. 19. 3. (i) Bereshit Rabba, sect. 58. fol. 51. 2. (k) Tanchuma & Aruch in Guidon. Diet. Syr. Chal. p. 169.
John Wesley
6:12 For our wrestling is not only, not chiefly, against flesh and blood - Weak men, or fleshly appetites. But against principalities, against powers - The mighty princes of all the infernal legions. 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. Of the darkness - This is chiefly spiritual darkness. Of this age - Which prevails during the present state of things. Against wicked spirits - Who continually oppose faith, love, holiness, either by force or fraud; and labour to infuse unbelief, pride, idolatry malice, envy, anger, hatred. In heavenly places - Which were once their abode, and which they still aspire to, as far as they are permitted.
Robert Jamieson, A. R. Fausset and David Brown
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. "Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with GOD in irresistible prayer like Jacob (Gen 32:24-29; Hos 12:4). Translate, "The principalities . . . the powers" (Eph 1:21; Col 1:16; see on Eph 3:10). The same grades of powers are specified in the case of the demons here, as in that of angels there (compare Rom 8:38; 1Cor 15:24; Col 2:15). The Ephesians had practiced sorcery (Acts 19:19), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of the economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light.
rulers of the darkness of this world--Greek, "age" or "course of the world." But the oldest manuscripts omit "of world." Translate, "Against the world rulers of this (present) darkness" (Eph 2:2; Eph 5:8; Lk 22:53; Col 1:13). On Satan and his demons being "world rulers," compare Jn 12:31; Jn 14:30; Jn 16:11; Lk 4:6; 2Cor 4:4; 1Jn 5:19, Greek, "lieth in the wicked one." Though they be "world rulers," they are not the ruler of the universe; and their usurped rule of the world is soon to cease, when He shall "come whose right it is" (Ezek 21:27). Two cases prove Satan not to be a mere subjective fancy: (1) Christ's temptation; (2) the entrance of demons into the swine (for these are incapable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (2Cor 11:13-14). So when God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus' pity. Paul makes no mention of demoniacal possession, so that in the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord's incarnation, and of the foundation of His Church.
spiritual wickedness--rather as Greek, "The spiritual hosts of wickedness." As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes (Mt 12:45).
in high places--Greek, "heavenly places": in Eph 2:2, "the air," see on Eph 2:2. The alteration of expression to "in heavenly places," is in order to mark the higher range of their powers than ours, they having been, up to the ascension (Rev_ 12:5, Rev_ 12:9-10), dwellers "in the heavenly places" (Job 1:7), and being now in the regions of the air which are called the heavens. Moreover, pride and presumption are the sins in heavenly places to which they tempt especially, being those by which they themselves fell from heavenly places (Is 14:12-15). But believers have naught to fear, being "blessed with all spiritual blessings in the heavenly places" (Eph 1:3).
6:136:13: Վասն այսորիկ առէ՛ք զսպառազինութիւնն Աստուծոյ, զի կարօ՛ղ լինիցիք ՚ի դիմի հարկանել չարին յաւուրն չարութեան[4391]։ [4391] Ոմանք. Վասն այնորիկ առէք զսպառազինութիւն Աստուծոյ, զի կարող լինիջիք... յաւուր չա՛՛։
13 Ուստի առէ՛ք Աստծու սպառազինութիւնը, որպէսզի կարողանաք չար օրում դէմ կանգնել չարին.
13 Ասոր համար ձեր վրայ առէք Աստուծոյ սպառազինութիւնը, որպէս զի կարող ըլլաք չարութեան օրը դէմ դնել
Վասն այսորիկ առէք զսպառազինութիւնն Աստուծոյ, զի կարող լինիջիք ի դիմի հարկանել [29]չարին յաւուրն չարութեան:

6:13: Վասն այսորիկ առէ՛ք զսպառազինութիւնն Աստուծոյ, զի կարօ՛ղ լինիցիք ՚ի դիմի հարկանել չարին յաւուրն չարութեան[4391]։
[4391] Ոմանք. Վասն այնորիկ առէք զսպառազինութիւն Աստուծոյ, զի կարող լինիջիք... յաւուր չա՛՛։
13 Ուստի առէ՛ք Աստծու սպառազինութիւնը, որպէսզի կարողանաք չար օրում դէմ կանգնել չարին.
13 Ասոր համար ձեր վրայ առէք Աստուծոյ սպառազինութիւնը, որպէս զի կարող ըլլաք չարութեան օրը դէմ դնել
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: Для сего приимите всеоружие Божие, дабы вы могли противостать в день злый и, все преодолев, устоять.
6:13  διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι.
6:13. διὰ (Through) τοῦτο (to-the-one-this) ἀναλάβετε (ye-should-have-had-taken-up) τὴν (to-the-one) πανοπλίαν (to-an-all-armoring-unto) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἵνα (so) δυνηθῆτε (ye-might-have-been-abled) ἀντιστῆναι (to-have-had-ever-a-one-stood) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τῇ (unto-the-one) πονηρᾷ (unto-en-necessitated) καὶ (and) ἅπαντα ( to-along-all ) κατεργασάμενοι ( having-down-worked-to ) στῆναι. (to-have-had-stood)
6:13. propterea accipite armaturam Dei ut possitis resistere in die malo et omnibus perfectis stareTherefore, take unto you the armour of God, that you may be able to resist in the evil day and to stand in all things perfect.
13. Wherefore take up the whole armour of God, that ye may be able to withstand in the evil day, and, having done all, to stand.
6:13. Because of this, take up the armor of God, so that you may be able to withstand the evil day and remain perfect in all things.
6:13. 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.
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:

13: Для сего приимите всеоружие Божие, дабы вы могли противостать в день злый и, все преодолев, устоять.
6:13  διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι.
6:13. propterea accipite armaturam Dei ut possitis resistere in die malo et omnibus perfectis stare
Therefore, take unto you the armour of God, that you may be able to resist in the evil day and to stand in all things perfect.
6:13. Because of this, take up the armor of God, so that you may be able to withstand the evil day and remain perfect in all things.
6:13. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: В день злый - когда враги ополчаются на христиан со всею силою. - Препоясав чресла истиною - т. е. утвердив в себе уверенность в истинности того дела, за которое боретесь. Эта уверенность, как поясь на широкой одежде, дают воину духовному ловкость в борьбе с врагами, потому что уверенность в себе - уже половина победы. - Броня праведности, т. е. праведные намерения, отсутствие всяких побочных интересов. - Обув ноги... Твердым шагом пойдет тот воин, который воспитает в себе уверенность, что несет с собою высшее благо - мир с Богом (I:2; II:14) или спасение. Лучше перевести: "обувшись в готовность, какую дает или сообщает Евангелие или проповедь мира".
Adam Clarke: Commentary on the Bible - 1831
6:13: Wherefore - Because ye have such enemies to contend with, take unto you - assume, as provided and prepared for you, the whole armor of God; which armor if you put on and use, you shall be both invulnerable and immortal. The ancient heroes are fabled to have had armor sent to them by the gods; and even the great armor-maker, Vulcan, was reputed to be a god himself. This was fable: What Paul speaks of is reality. See before on Eph 6:11 (note).
That ye may be able to withstand - That ye may not only stand fast in the liberty wherewith Christ hath made you free, but also discomfit all your spiritual foes; and continuing in your ranks, maintain your ground against them, never putting off your armor, but standing always ready prepared to repel any new attack.
And having done all, to stand - Και ἁπαντα κατεργασαμενοι στηναι· rather, And having conquered all, stand: this is a military phrase, and is repeatedly used in this sense by the best Greek writers. So Dionys. Hal. Ant., lib. vi., page 400: Και παντα πολεμια εν ολιγῳ κατεργασαμενοι χρονῳ· "Having in a short time discomfited all our enemies, we returned with numerous captives and much spoil." See many examples in Kypke. By evil day we may understand any time of trouble, affliction, and sore temptation.
As there is here allusion to some of the most important parts of the Grecian armor, I shall give a short account of the whole. It consisted properly of two sorts:
1. Defensive armor, or that which protected themselves.
2. Offensive armor, or that by which they injured their enemies. The apostle refers to both.
I. Defensive Armor
Περικεφαλαια, the Helmet; this was the armor for the head, and was of various forms, and embossed with a great variety of figures. Connected with the helmet was the crest or ridge on the top of the helmet, adorned with several emblematic figures; some for ornament, some to strike terror. For crests on ancient helmets we often see the winged lion, the griffin, chimera, etc. St. Paul seems to refer to one which had an emblematical representation of hope.
Ζωμα, the Girdle; this went about the loins, and served to brace the armor tight to the body, and to support daggers, short swords, and such like weapons, which were frequently stuck in it. This kind of girdle is in general use among the Asiatic nations to the present day.
Θωραξ, the Breast-Plate; this consisted of two parts, called πτερυγες or wings: one covered the whole region of the thorax or breast, in which the principal viscera of life are contained; and the other covered the back, as far down as the front part extended.
Κνημιδες, Greaves or brazen boots, which covered the shin or front of the leg; a kind of solea was often used, which covered the sole, and laced about the instep, and prevented the foot from being wounded by rugged ways, thorns, stones, etc.
Χειριδες, Gauntlets; a kind of gloves that served to defend the hands, and the arm up to the elbow.
Ασπις, the clypeus or Shield; it was perfectly round, and sometimes made of wood, covered with bullocks' hides; but often made of metal. The aspis or shield of Achilles, made by Vulcan, was composed of five plates, two of brass, two of tin, and one of gold; so Homer, Il. U. v. 270: -
- επει πεντε πτυχας ηλασε Κυλλοποδιων,
Τας δυο χαλκειας, δυο δ' ενδοθι κασσιτεροιο,
Την δε μιαν χρυσην.
Five plates of various metal, various mold,
Composed the shield; of brass each outward fold,
Of tin each inward, and the middle gold.
Of shields there were several sorts:
Γερῥων or γερρα, the gerron; a small square shield, used first by the Persians.
Λαισηΐον, Laiseion; a sort of oblong shield, covered with rough hides, or skins with the hair on.
Πελτη, the Pelta; a small light shield, nearly in the form of a demicrescent, with a small ornament, similar to the recurved leaves of a flower de luce, on the center of a diagonal edge or straight line; this was the Amazonian shield.
Θυρεος, the scutum or Oblong Shield; this was always made of wood, and covered with hides. It was exactly in the shape of the laiseion, but differed in size, being much larger, and being covered with hides from which the hair had been taken off. It was called θυρεος from θυρα, a door, which it resembled in its oblong shape; but it was made curved, so as to embrace the whole forepart of the body. The aspis and the thureos were the shields principally in use; the former for light, the latter for heavy armed troops.
II. Offensive Armor, or Weapons;the Following Were Chief:
Εγχος, enchos, the Spear; which was generally a head of brass or iron, with a long shaft of ash.
Δορυ, the Lance; differing perhaps little from the former, but in its size and lightness; being a missile used, both by infantry and cavalry, for the purpose of annoying the enemy at a distance.
Ξιφος, the Sword; these were of various sizes, and in the beginning all of brass. The swords of Homer's heroes are all of this metal.
Μαχαιρα, called also a sword, sometimes a knife; it was a short sword, used more frequently by gladiators, or in single combat. What other difference it had from the xiphos I cannot tell.
Αξινη, from which our word Axe; the common battle-axe.
Πελεκυς, the Bipen; a sort of battle-axe, with double face, one opposite to the other.
Κορυνη, an iron club or mace, much used both among the ancient Greeks and Persians.
Τοξον, the Bow; with its pharetra or quiver, and its stock or sheaf of arrows.
Σφενδονη, the Sling; an instrument in the use of which most ancient nations were very expert, particularly the Hebrews and ancient Greeks.
The arms and armor mentioned above were not always in use; they were found out and improved by degrees. The account given by Lucretius of the arms of the first inhabitants of the earth is doubtless as correct as it is natural.
Arma antiqua manus, ungues, dentesque fuere,
Et lapides, et item silvarum fragmina rami,
Et flammae, atque ignes postquam sunt cognita primum:
Posterius ferri vis est, aerisque reperta:
Sed prius aeris erat quam ferri cognitus usus:
Quo facilis magis est natura, et copia major.
De Rerum Nat., lib. v. ver. 1282.
Whilst cruelty was not improved by art,
And rage not furnished yet with sword or dart;
With fists, or boughs, or stones, the warriors fought;
These were the only weapons Nature taught:
But when flames burnt the trees and scorched the ground,
Then brass appeared, and iron fit to wound.
Brass first was used, because the softer ore,
And earth's cold veins contained a greater store.
Creech.
I have only to observe farther on this head,
1. That the ancient Greeks and Romans went constantly armed;
2. That before they engaged they always ate together; and
3. That they commenced every attack with prayer to the gods for success.
Albert Barnes: Notes on the Bible - 1834
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. Safety and triumph could be looked for only when every enemy was slain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: take: Eph 6:11-17; Co2 10:4
the whole: Πανοπλια [Strong's G3833], a complete suit of armour, both offensive and defensive, from παν, all, and οπλον [Strong's G3696], armour.
in the: Eph 5:6, Eph 5:16; Ecc 12:1; Amo 6:3; Luk 8:13; Rev 3:10
done all: or, overcome all
to stand: Mal 3:2; Luk 21:36; Col 4:12; Rev 6:17
Geneva 1599
6:13 (14) Wherefore take unto you the whole armour of God, that ye may be able to withstand in the (i) evil day, and having done all, to stand.
(14) He shows that these enemies are put to flight only with the armour of God, that is, with uprightness of conscience, a godly and holy life, knowledge of the Gospel, faith, and to be short, with the word of God. And that daily earnest prayer must be made for the health of the Church, and especially for the steadfast faithfulness of the true, godly, and valiant ministers of the word.
(i) See (Eph 5:16).
John Gill
6:13 Wherefore take unto you the whole armour of God,.... This is a repetition of the exhortation in Eph 6:11; which repetition seems necessary by reason of the many powerful enemies mentioned in the preceding verse, and serves to explain what is meant by putting it on: and leads on the apostle to give an account of the several parts of this armour: the end of taking it is much the same as before,
that ye may be able to withstand in the evil day; that is, that ye may be able to stand against the wiles and stratagems of Satan, against his power and might, to oppose his schemes, and resist his temptations: and so the Syriac version renders it, "that ye may be able to meet the evil one"; to face him, and give him battle, being accoutred with the whole armour of God; though the Greek copies, and other versions, read, "in the evil day"; in which sin and iniquity abound, error and heresy prevail, Satan is very busy, trials and afflictions come on, persecution arises because of the word, and God's judgments are in the earth:
and having done all to stand; or having overcome, having routed the enemy, stand as conquerors; or rather, having took and put on the whole armour of God, in order to stand, and withstand the enemy.
John Wesley
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. And having done all, to stand - That ye may still keep on your armour, still stand upon your guard, still watch and pray; and thus ye will be enabled to endure unto the end, and stand with joy before the face of the Son of Man.
Robert Jamieson, A. R. Fausset and David Brown
6:13 take . . . of God--not "make," God has done that: you have only to "take up" and put it on. The Ephesians were familiar with the idea of the gods giving armor to mythical heroes: thus Paul's allusion would be appropriate.
the evil day--the day of Satan's special assaults (Eph 6:12, Eph 6:16) in life and at the dying hour (compare Rev_ 3:10). 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.
6:146:14: Եւ իբրեւ զամենայն ինչ կատարիցէք, հաստատո՛ւն կացէք. զտեղի՛ կալջիք, պնդեալ զմէջս ձեր ճշմարտութեամբ, եւ զգեցեալ զզրահսն արդարութեան[4392], [4392] Ոմանք. Հաստատո՛ւն կացէք... պնդել զմէջս... զգեցեալ զզրահ զարդարութիւն։
14 եւ երբ ամէն ինչ կատարէք, հաստատո՛ւն կացէք՝ տեղում պինդ կանգնած, ձեր մէջքերը գօտեպնդած ճշմարտութեամբ, եւ հագած արդարութեան զրահը՝
14 ու ամէն բան լմնցնելէ յետոյ՝ հաստատուն կայնիլ։Ուստի ձեր տեղը կայնեցէք, մէջքերնիդ ճշմարտութեամբ ամրացնելով ու արդարութեան զրահը հագնելով
Եւ իբրեւ զամենայն ինչ կատարիցէք, հաստատուն կացէք, զտեղի կալջիք, պնդեալ զմէջս ձեր ճշմարտութեամբ, եւ զգեցեալ զզրահսն արդարութեան:

6:14: Եւ իբրեւ զամենայն ինչ կատարիցէք, հաստատո՛ւն կացէք. զտեղի՛ կալջիք, պնդեալ զմէջս ձեր ճշմարտութեամբ, եւ զգեցեալ զզրահսն արդարութեան[4392],
[4392] Ոմանք. Հաստատո՛ւն կացէք... պնդել զմէջս... զգեցեալ զզրահ զարդարութիւն։
14 եւ երբ ամէն ինչ կատարէք, հաստատո՛ւն կացէք՝ տեղում պինդ կանգնած, ձեր մէջքերը գօտեպնդած ճշմարտութեամբ, եւ հագած արդարութեան զրահը՝
14 ու ամէն բան լմնցնելէ յետոյ՝ հաստատուն կայնիլ։
Ուստի ձեր տեղը կայնեցէք, մէջքերնիդ ճշմարտութեամբ ամրացնելով ու արդարութեան զրահը հագնելով
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Итак станьте, препоясав чресла ваши истиною и облекшись в броню праведности,
6:14  στῆτε οὗν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης,
6:14. στῆτε (Ye-should-have-had-stood) οὖν (accordingly) περιζωσάμενοι ( having-en-girded-about ) τὴν ( to-the-one ) ὀσφὺν ( to-a-loin ) ὑμῶν (of-ye) ἐν ( in ) ἀληθείᾳ , ( unto-an-un-secluding-of ,"καὶ (and) ἐνδυσάμενοι ( having-vested-in ) τὸν ( to-the-one ) θώρακα ( to-a-cuirass ) τῆς ( of-the-one ) δικαιοσύνης , ( of-a-course-belongedness ,"
6:14. state ergo succincti lumbos vestros in veritate et induti loricam iustitiaeStand therefore, having your loins girt about with truth and having on the breastplate of justice:
14. Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness,
6:14. Therefore, stand firm, having been girded about your waist with truth, and having been clothed with the breastplate of justice,
6:14. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness:

14: Итак станьте, препоясав чресла ваши истиною и облекшись в броню праведности,
6:14  στῆτε οὗν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης,
6:14. state ergo succincti lumbos vestros in veritate et induti loricam iustitiae
Stand therefore, having your loins girt about with truth and having on the breastplate of justice:
6:14. Therefore, stand firm, having been girded about your waist with truth, and having been clothed with the breastplate of justice,
6:14. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
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. The Gospel of Jesus Christ is the truth of God; unless this be known and conscientiously believed no man can enter the spiritual warfare with any advantage or prospect of success. By this alone we discover who our enemies are, and how they come on to attack us; and by this we know where our strength lies; and, as the truth is great, and must prevail, we are to gird ourselves with this against all false religion, and the various winds of doctrine by which cunning men and insidious devils lie in wait to deceive. Truth may be taken here for sincerity; for if a man be not conscious to himself that his heart is right before God, and that he makes no false pretences to religion, in vain does he enter the spiritual lists. This alone can give him confidence: -
- Hic murus aheneus esto,
Nil conscire sibi, nulla pallescere culpa.
Let this be my brazen wall; that no man can reproach me with a crime, and that I am conscious of my own integrity.
The breast-plate of righteousness - What the θωραξ or breast-plate was, see before. The word righteousness, δικαισυνη, we have often had occasion to note, is a word of very extensive import: it signifies the principle of righteousness; it signifies the practice of righteousness, or living a holy life; it signifies God's method of justifying sinners; and it signifies justification itself. Here it may imply a consciousness of justification through the blood of the cross; the principle of righteousness or true holiness implanted in the heart; and a holy life, a life regulated according to the testimonies of God. As the breast-plate defends the heart and lungs, and all those vital functionaries that are contained in what is called the region of the thorax; so this righteousness, this life of God in the soul of man, defends every thing on which the man's spiritual existence depends. While he possesses this principle, and acts from it, his spiritual and eternal life is secure.
Albert Barnes: Notes on the Bible - 1834
6:14: Stand therefore - Resist every attack - as a soldier does in battle. In what way they were to do this, and how they were to be armed, the apostle proceeds to specify; and in doing it, gives a description of the ancient armor of a soldier.
Having your loins girt about - The "girdle, or sash," was always with the ancients an important part of their dress, in war as well as in peace. They wore loose, flowing robes; and it became necessary to gird them up when they traveled, or ran, or labored. The girdle was often highly ornamented, and was the place where they carried their money, their sword, their pipe, their writing instruments, etc.; see the notes on Mat 5:38-41. The "girdle" seems sometimes to have been a cincture of iron or steel, and designed to keep every part of the armor in its place, and to gird the soldier on every side.
With truth - It may not be easy to determine with entire accuracy the resemblance between the parts of the armor specified in this description, and the things with which they are compared, or to determine precisely why he compared truth to a girdle, and "righteousness" to a breast-plate, rather than why he should have chosen a different order, and compared righteousness to a girdle, etc. Perhaps in themselves there may have been no special reason for this arrangement, but the object may have been merely to specify the different parts of the armor of a soldier, and to compare them with the weapons which Christians were to use, though the comparison should be made somewhat at random. In some of the cases, however, we can see a particular significancy in the comparisons which are made; and it may not be improper to make suggestions of that kind as we go along. The idea here may be, that as the girdle was the bracer up, or support of the body, so truth is suited to brace us up, and to gird us for constancy and firmness. The girdle kept all the parts of the armor in their proper place, and preserved firmness and consistency in the dress; and so truth might serve to give consistency and firmness to our conduct. "Great," says Grotius, "is the laxity of falsehood; truth binds the man." Truth preserves a man from those lax views of morals, of duty and of religion, which leave him exposed to every assault. It makes the soul sincere, firm, constant, and always on its guard. A man who has no consistent views of truth, is just the man for the adversary successfully to assail.
And having on the breast-plate - The word rendered here as "breastplate" θώρἀξ thō rax denoted the "cuirass," Lat.: lorica, or coat of mail; i. e., the armor that covered the body from the neck to the thighs, and consisted of two parts, one covering the front and the other the back. It was made of rings, or in the form of scales, or of plates, so fastened together that they, would be flexible, and yet guard the body from a sword, spear, or arrow. It is referred to in the Scriptures as a "coat of mail" Sa1 17:5; an "habergeon" Neh 4:16, or as a "breast-plate." We are told that Goliath's coat of mail weighed five thousand shekels of brass, or nearly one hundred and sixty pounds. It was often formed of plates of brass, laid one upon another, like the scales of a fish. The following cuts will give an idea of this ancient piece of armor.
Of righteousness - Integrity, holiness, purity of life, sincerity of piety. The breast-plate defended the vital parts of the body; and the idea here may be that the integrity of life, and righteousness of character, is as necessary to defend us from the assaults of Satan, as the coat of mail was to preserve the heart from the arrows of an enemy. It was the incorruptible integrity of Job, and, in a higher sense, of the Redeemer himself, that saved them from the temptations of the devil. And it is as true now that no one can successfully meet the power of temptation unless he is righteous, as that a soldier could not defend himself against a foe without such a coat of mail. A want of integrity will leave a man exposed to the assaults of the enemy, just as a man would be whose coat of mail was defective, or some part of which was missing. The king of Israel was smitten by an arrow sent from a bow, drawn at a venture, "between the joints of his harness" or the "breast-plate" (margin), Kg1 22:34; and many a man who thinks he has on the "Christian" armor is smitten in the same manner. There is some defect of character; some want of incorruptible integrity; some point that is unguarded - and that will be sure to be the point of attack by the foe. So David was tempted to commit the enormous crimes that stain his memory, and Peter to deny his Lord. So Judas was assailed, for the want of the armor of righteousness, through his avarice; and so, by some want of incorruptible integrity in a single point, many a minister of the gospel has been assailed and has fallen. It may be added here, that we need a righteousness which God alone can give; the righteousness of God our Saviour, to make us perfectly invulnerable to all the arrows of the foe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: having: Eph 5:9; Isa 11:5; Luk 12:35; Co2 6:7; Pe1 1:13
the breastplate: The θωραξ [Strong's G2382], or breastplate, consisted of two parts; one of which covered the whole region of the thorax or breast, and the other the back, as far down as the front part extended. Isa 59:17; Th1 5:8; Rev 9:9, Rev 9:17
John Gill
6:14 Stand therefore,.... Keep your ground, do not desert the army, the church of Christ, nor his cause; continue in the station in which you are placed, keep your post, be upon your watch, stand upon your guard:
having your loins girt about with truth; by which is meant the Gospel, and the several doctrines of it; see Eph 1:13; and to have the loins girt with it, shows, that it should be near and close to the saints, and never departed from; and that it is a means of keeping them close to God and Christ, and of strengthening them against the assaults and attacks of Satan; and is of great use in the Christians' spiritual conflict with their enemies; the girdle is a part of armour, and so considerable as sometimes to be put for the whole, Is 5:27; and here it is mentioned in the first place:
and having on the breastplate of righteousness; in allusion to Is 59:17, meaning not works of righteousness done by men, though these are a fence when rightly used against the reproaches and charges of the enemy, as they were by Samuel, 1Kings 12:3, but rather the graces of faith and love, Th1 5:8, though faith has another place in the Christian armour, afterwards mentioned; wherefore it seems best to understand this of the righteousness of Christ, which being imputed by God, and received by faith, is a guard against, and repels the accusations and charges of Satan, and is a security from all wrath and condemnation.
John Wesley
6:14 Having your loins girt about - That ye may be ready for every motion. With truth - Not only with the truths of the gospel, but with "truth in the inward parts;" for without this all our knowledge of divine truth will prove but a poor girdle "in the evil day." So our Lord is described, Is 11:5. And as a girded man is always ready to go on, so this seems to intimate an obedient heart, a ready will. Our Lord adds to the loins girded, the lights burning, Lk 12:35; showing that watching and ready obedience are the inseparable companions of faith and love. 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, Is 59:17. In the breast is the seat of conscience, which is guarded by righteousness. No armour for the back is mentioned. We are always to face our enemies.
Robert Jamieson, A. R. Fausset and David Brown
6:14 Stand--The repetition in Eph 6:11, Eph 6:14, shows that standing, that is, maintaining our ground, not yielding or fleeing, is the grand aim of the Christian soldier. Translate as Greek, "Having girt about your loins with truth," that is, with truthfulness, sincerity, a good conscience (2Cor 1:12; Ti1 1:5, Ti1 1:18; Ti1 3:9). Truth is the band that girds up and keeps together the flowing robes, so as that the Christian soldier may be unencumbered for action. So the Passover was eaten with the loins girt, and the shoes on the feet (Ex 12:11; compare Is 5:27; Lk 12:35). Faithfulness (Septuagint, "truth") is the girdle of Messiah (Is 11:5) : so truth of His followers.
having on--Greek, "having put on."
breastplate of righteousness-- (Is 59:17), similarly of Messiah. "Righteousness" is here joined with "truth," as in Eph 5:9 : righteousness in works, truth in words [ESTIUS] (1Jn 3:7). Christ's righteousness inwrought in us by the Spirit. "Faith and love," that is, faith working righteousness by love, are "the breastplate" in Th1 5:8.
6:156:15: եւ ագուցեա՛լ զոտս պատրաստութեամբ աւետարանի՛ն խաղաղութեան[4393]։ [4393] Ոմանք. Աւետարանին խաղաղութեամբ։
15 ձեր ոտքերը ամրացրէ՛ք խաղաղութեան Աւետարանի պատրաստութեամբ:
15 Ու ոտքերնուդ ամրացուցէ՛ք խաղաղութեան աւետարանին պատրաստութիւնը
եւ ագուցեալ զոտս պատրաստութեամբ աւետարանին խաղաղութեան:

6:15: եւ ագուցեա՛լ զոտս պատրաստութեամբ աւետարանի՛ն խաղաղութեան[4393]։
[4393] Ոմանք. Աւետարանին խաղաղութեամբ։
15 ձեր ոտքերը ամրացրէ՛ք խաղաղութեան Աւետարանի պատրաստութեամբ:
15 Ու ոտքերնուդ ամրացուցէ՛ք խաղաղութեան աւետարանին պատրաստութիւնը
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: и обув ноги в готовность благовествовать мир;
6:15  καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης,
6:15. καὶ (and) ὑποδησάμενοι ( having-binded-under ) τοὺς ( to-the-ones ) πόδας ( to-feet ) ἐν ( in ) ἑτοιμασίᾳ ( unto-a-readying-unto ) τοῦ ( of-the-one ) εὐαγγελίου ( of-a-goodly-messagelet ) τῆς ( of-the-one ) εἰρήνης , ( of-a-peace ,"
6:15. et calciati pedes in praeparatione evangelii pacisAnd your feet shod with the preparation of the gospel of peace.
15. and having shod your feet with the preparation of the gospel of peace;
6:15. and having feet which have been shod by the preparation of the Gospel of peace.
6:15. And your feet shod with the preparation of the gospel of peace;
And your feet shod with the preparation of the gospel of peace:

15: и обув ноги в готовность благовествовать мир;
6:15  καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης,
6:15. et calciati pedes in praeparatione evangelii pacis
And your feet shod with the preparation of the gospel of peace.
6:15. and having feet which have been shod by the preparation of the Gospel of peace.
6:15. And your feet shod with the preparation of the gospel of peace;
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Adam Clarke: Commentary on the Bible - 1831
6:15: Your feet shod - The κνημιδες, or greaves, have been already described; they were deemed of essential importance in the ancient armor; if the feet or legs are materially wounded, a man can neither stand to resist his foe, pursue him if vanquished, nor flee from him should he have the worst of the fight.
That the apostle has obedience to the Gospel in general in view, there can be no doubt; but he appears to have more than this, a readiness to publish the Gospel: for, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth Peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Isa 52:7; Rom 10:15.
The Israelites were commanded to eat the passover with their feet shod, to show that they were ready for their journey. And our Lord commands his disciples to be shod with sandals, that they might be ready to go and publish the Gospel, as the Israelites were to go to possess the promised land. Every Christian should consider himself on his journey from a strange land to his own country, and not only stand every moment prepared to proceed, but be every moment in actual progress towards his home.
The preparation of the Gospel - The word ἑτοιμασια which we translate preparation, is variously understood: some think it means an habitual readiness in walking in the way prescribed by the Gospel; others that firmness and solidity which the Gospel gives to them who conscientiously believe its doctrines; others, those virtues and graces which in the first planting of Christianity were indispensably necessary to those who published it.
Should we take the word preparation in its common acceptation, it may imply that, by a conscientious belief of the Gospel, receiving the salvation provided by its author, and walking in the way of obedience which is pointed out by it, the soul is prepared for the kingdom of heaven.
The Gospel is termed the Gospel of peace, because it establishes peace between God and man, and proclaims peace and good will to the universe. Contentions, strife, quarrels, and all wars, being as alien from its nature and design, as they are opposed to the nature of Him who is love and compassion to man.
Albert Barnes: Notes on the Bible - 1834
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.
(2) with "greaves" that were fitted to the legs, and designed to defond them from any danger. These "greaves," or boots Sa1 17:6, were made of brass, and were in almost universal use among the Greeks and Romans.
With the preparation - Prepared with the gospel of peace. The sense is, that the Christian soldier is to be prepared with the gospel of peace to meet attacks similar to those against which the ancient soldier designed to guard himself by the sandals or greaves which he wore. The word rendered "preparation" - (ἑτοιμασία hetoimasia) - means properly readiness, fitness for, alacrity; and the idea, according to Robinson (Lexicon), is, that they were to be ever ready to go forth to preach the gospel. Taylor (Fragments to Calmet's Dic., No. 219) supposes that it means, "Your feet shod with the preparation of the gospel; not iron, not steel - but patient investigation, calm inquiry, assiduous, laborious, lasting; or with "firm footing" in the gospel of peace." Locke supposes it to mean," with a readiness to walk in the gospel of peace." Doddridge supposes that the allusion is to "greaves," and the spirit recommended is that peaceful and benevolent temper recommended in the gospel, and which, like the boots worn by soldiers, would bear them safe through many obstructions and trials that might be opposed to them, as a soldier might encounter sharp-pointed thorns that would oppose his progress.
It is difficult to determine the exact meaning; and perhaps all expositors have erred in endeavoring to explain the reference of these parts of armor by some particular thing in the gospel. The apostle figured to himself a soldier, clad in the usual manner. Christians were to resemble him. One part of his dress or preparation consisted in the covering and defense of the foot. It was to preserve the foot from danger, and to secure the facility of his march, and perhaps to make him firm in battle. Christians were to have the principles of the gospel of peace - the peaceful and pure gospel - to facilitate them; to aid them in their marches; to make them firm in the day of conflict with their foes. They were not to be furnished with carnal weapons, but with the peaceful gospel of the Redeemer; and, sustained by this, they were to go on in their march through the world. The principles of the gospel were to do for them what the greaves and iron-spiked sandals did for the soldier - to make them ready for the march, to make them firm in their foot-tread, and to be a part of their defense against their foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: your: Deu 33:25; Sol 7:1; Hab 3:19; Luk 15:22
the gospel: Isa 52:7; Rom 10:15; Co2 5:18-21
Geneva 1599
6:15 And your feet shod with the (k) preparation of the gospel of peace;
(k) The preparation of the Gospel may be as it were shoes to you: and it is very fitly called the Gospel of peace, because, seeing we have to go to God through most dangerous ranks of enemies, this may encourage us to go on bravely, in that you know by the doctrine of the Gospel, that we are travelling to God who is at peace with us.
John Gill
6:15 And your feet shod with the preparation of the Gospel of peace. The Gospel is so called, because it makes men to be of peaceable tempers and behaviour, and gives peace to distressed minds: it directs the way to eternal peace, and publishes peace made by the blood of Christ; and has a much better claim to this name, and epithet, than the law has, which is often called "peace" by the Jews (l): the "preparation" of it does not design a promptitude or readiness to preach the Gospel, or to receive it, or profess it, or to give a reason of faith in it, or to endure reproach and persecution for it; nor that readiness which the Gospel is a means of, as for every good work, for the spiritual warfare, for the Christian's journey heavenward, or for heaven itself: but the word signifies a "base", or foundation; and so it is used by the Septuagint interpreters on Zech 5:11; and here it designs a firm and solid knowledge of the Gospel, as it publishes peace by Jesus Christ, which yields a sure foundation for the Christian soldier to set his foot upon, and stand fast on; it being that to him, as the shoe is to the foot, its base or foundation: and for the feet to be "shod with" it, does not mean the outward conversation being agreeably to the Gospel, though such a walk and conversation is very beautiful and safe, and such may walk and war with intrepidity: but it designs the constant and firm standing of believers in the faith of the Gospel, and so striving and contending for it, without being moved from it, that it may continue with them. Shoes or boots, which were sometimes of iron, and sometimes of brass, are reckoned among the armour of soldiers (m).
(l) Zohar in Numb. fol. 73. 3. Tzeror Hammor, fol. 9. 3. (m) Pausan. l. 6. p. 362, 378. Julian. Orat. 2. p. 105. Alex. ab Alexandro, l. 6. c. 22.
John Wesley
6:15 And your feet shod with the preparation of the gospel - Let this be always ready to direct and confirm you in every step. This part of the armour, for the feet, is needful, considering what a journey we have to go; what a race to run. Our feet must be so shod, that our footsteps slip not. To order our life and conversation aright, we are prepared by the gospel blessing, the peace and love of God ruling in the heart, Col 3:14-15. By this only can we tread the rough ways, surmount our difficulties, and hold out to the end.
Robert Jamieson, A. R. Fausset and David Brown
6:15 Translate, "Having shod your feet" (referring to the sandals, or to the military shoes then used).
the preparation--rather, "the preparedness," or "readiness of," that is, arising from the "Gospel" (Ps 10:17). Preparedness to do and suffer all that God wills; readiness for march, as a Christian soldier.
gospel of peace--(compare Lk 1:79; Rom 10:15). The "peace" within forms a beautiful contrast to the raging of the outward conflict (Is 26:3; Phil 4:7).
6:166:16: Եւ ՚ի վերայ ամենայնի առէ՛ք զվահա՛նն հաւատոց. որով կարօղ լինիջիք զամենայն նետս մուխս չարին շիջուցանել[4394]. [4394] Ոմանք. ՚Ի վերայ այս ամենայնի առէք զվահան հաւատոյ։
16 Եւ այս բոլորի վրայ, առէ՛ք հաւատի վահանը, որով պիտի կարողանաք հանգցնել չարի բոլոր մխացող նետերը:
16 Եւ ամէն բանի վրայ հաւատքին վահանը առէ՛ք, որով կարող պիտի ըլլաք չարին բոլոր կրակոտ նետերը մարել
Եւ ի վերայ ամենայնի առէք զվահանն հաւատոց, որով կարող լինիջիք զամենայն նետս մուխս չարին շիջուցանել:

6:16: Եւ ՚ի վերայ ամենայնի առէ՛ք զվահա՛նն հաւատոց. որով կարօղ լինիջիք զամենայն նետս մուխս չարին շիջուցանել[4394].
[4394] Ոմանք. ՚Ի վերայ այս ամենայնի առէք զվահան հաւատոյ։
16 Եւ այս բոլորի վրայ, առէ՛ք հաւատի վահանը, որով պիտի կարողանաք հանգցնել չարի բոլոր մխացող նետերը:
16 Եւ ամէն բանի վրայ հաւատքին վահանը առէ՛ք, որով կարող պիտի ըլլաք չարին բոլոր կրակոտ նետերը մարել
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6:1616: а паче всего возьмите щит веры, которым возможете угасить все раскаленные стрелы лукавого;
6:16  ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι·
6:16. ἐν (in) πᾶσιν ( unto-all ) ἀναλαβόντες ( having-had-taken-up ) τὸν (to-the-one) θυρεὸν (to-a-portaling-of) τῆς (of-the-one) πίστεως, (of-a-trust,"ἐν (in) ᾧ (unto-which) δυνήσεσθε ( ye-shall-able ) πάντα ( to-all ) τὰ (to-the-ones) βέλη (to-castees) τοῦ (of-the-one) πονηροῦ (of-en-necessitated) [τὰ] "[to-the-ones]" πεπυρωμένα ( to-having-had-come-to-be-en-fired ) σβέσαι: (to-have-en-quelled)
6:16. in omnibus sumentes scutum fidei in quo possitis omnia tela nequissimi ignea extinguereIn all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.
16. withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil .
6:16. In all things, take up the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one.
6:16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked:

16: а паче всего возьмите щит веры, которым возможете угасить все раскаленные стрелы лукавого;
6:16  ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι·
6:16. in omnibus sumentes scutum fidei in quo possitis omnia tela nequissimi ignea extinguere
In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.
6:16. In all things, take up the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one.
6:16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Паче всего - точнее: "на все то, что ранее упомянуто, надо взять или прикрыться щитом веры" - конечно, веры, как уверенности в истине христианства. Это щит очень большой (qureoV), покрывавший все туловище воина, в который могли попасть, без вреда для носителя этого щита, и стрелы, которые иногда метались зажженными. - Шлем спасения, т. е. уверенность в том, что мы спасены заслугами Христа. - Меч духовный, т. е. подаваемый Духом Божиим. - Слово Божие - т. е. Евангелие (ср. Рим I:16: и Мф IV:4).
Adam Clarke: Commentary on the Bible - 1831
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. Faith, in this place, must mean that evidence of things unseen which every genuine believer has, that God, for Christ's sake, has blotted out his sins, and by which he is enabled to call God his Father, and feel him to be his portion. It is such an appropriating faith as this which can quench any dart of the devil.
The fiery darts of the wicked - Βελος, a dart, signifies any kind of missile weapon; every thing that is projected to a distance by the hand, as a javelin, or short spear; or by a bow, as an arrow; or a stone by a sling.
The fiery darts - Τα βελη τα πεπυρωμενα. It is probable that the apostle alludes to the darts called falarica, which were headed with lead, in or about which some combustible stuff was placed that took fire in the passage of the arrow through the air, and often burnt up the enemy's engines, ships, etc.; they were calculated also to stick in the shields and set them on fire. Some think that poisoned arrows may be intended, which are called fiery from the burning heat produced in the bodies of those who were wounded by them. To quench or extinguish such fiery darts the shields were ordinarily covered with metal on the outside, and thus the fire was prevented from catching hold of the shield. When they stuck on a shield of another kind and set it on fire, the soldier was obliged to cast it away, and thus became defenceless.
The fiery darts of the wicked, του πονηρου, or devil, are evil thoughts, and strong injections, as they are termed, which in the unregenerate inflame the passions, and excite the soul to acts of transgression. While the faith is strong in Christ it acts as a shield to quench these. He who walks so as to feel the witness of God's Spirit that he is his child, has all evil thoughts in abhorrence; and, though they pass through his mind, they never fix in his passions. They are caught on this shield, blunted, and extinguished.
Albert Barnes: Notes on the Bible - 1834
6:16: Above all - Ἐν πᾶσιν En pasin. Not "above all" in point of importance or value, but "over" all, as a soldier holds his shield to defend himself. It constitutes a protection over every part of his body, as it can be turned in every direction. The idea is, that as the shield covered or protected the other parts of the armor, so faith had a similar importance in the Christian virtues.
The shield - note, Isa 21:9. The shield was usually made of light wood. or a rim of brass, and covered with several folds or thicknesses of stout hide, which was preserved by frequent anointing. It was held by the left arm, and was secured by straps, through which the arm passed, as may be seen in the annexed figures. The outer surface of the shield was made more or less rounding. Item the center to the edge, and was polished smooth, or anointed with oil, so that arrows or darts would glance off, or rebound.
Of faith - On the nature of faith, see the notes on Mar 16:16. Faith here is made to occupy a more important place than either of the other Christian graces. It bears, to the whole Christian character, the same relation which the shield does to the other parts of the armor of a soldier. It protects all, and is indispensable to the security of all, as is the case with the shield. The shield was an ingenious device by which blows and arrows might be parried off, and the whole body defended. It could be made to protect the head, or the heart, or thrown behind to meet all attack there. As long as the soldier had his shield, he felt secure; and as long as a Christian has faith, he is safe. It comes to his aid in every attack that is made on him, no matter from what quarter; it is the defense and guardian of every other Christian grace; and it secures the protection which the Christian needs in the whole of the spiritual war.
Wherewith ye shall be able to quench all the fiery darts of the wicked - Or, rather, "of the wicked one" - τοῦ πονηροῦ tou ponē rou. The allusion is undoubtedly to the great enemy of the people of God, called, by way of eminence, the "wicked one;" compare Th2 3:3. Mr. Locke renders this, "Wherein you may receive, and so render ineffectual," etc. There seems a little incongruity in the idea of "quenching" darts by "a shield." But the word "quench," here, means only that they would be "put out" by being thrown "against" the shield, as a candle would by being thrown against anything. "The fiery darts" that were used in war were small, slender pieces of cane, which were filled with combustible materials, and set on fire; or darts around which some combustible material was wound, and which were set on fire, and then shot "slowly" against a foe. The object was to make the arrow fasten in the body, and increase the danger by the burning; or, more frequently, those darts were thrown against ships, forts, tents, etc., with an intention to set them on fire. They were in common use among the ancients. Arrian (Exped. Alexan. 11) mentions the πυρφορα βελη purphora belē, the fire-bearing weapons; Thucydides (ii. c. 75), the πυρφοροι ὀΐστοι purphoroi oistoi, the fire-bearing arrows; and Livy refers to similar weapons as in common use in war; lib. xxi. c. 8. By the "fiery darts of the wicked," Paul here refers, probably, to the temptations of the great adversary, which are like fiery darts; or those furious suggestions of evil, and excitements to sin, which he may throw into the mind like fiery darts. They are - blasphemous thoughts, unbelief, sudden temptation to do wrong, or thoughts that wound and torment the soul. In regard to them, we may observe:
(1) that they come suddenly, like arrows sped from a bow;
(2) they come from unexpected quarters, like arrows shot suddenly from an enemy in ambush;
(3) they pierce, and penetrate, and torment the soul, as arrows would that are on fire;
(4) they set the soul on fire, and enkindle the worst passions, as fiery darts do a ship or camp against which they are sent.
The only way to meet them is by the "shield of faith;" by confidence in God, and by relying on his gracious promises and aid. It is not by our own strength; and, if we have not faith in God, we are wholly defenseless. We should have a shield that we can turn in any direction, on which we may receive the arrow, and by which it may be put out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: the shield: The θυρεος [Strong's G2375] was a large oblong shield, or scuta, like a door, θυρα [Strong's G2374], made of wood and covered with hides. Gen 15:1; Psa 56:3, Psa 56:4, Psa 56:10, Psa 56:11; Pro 18:10; Co2 1:24, Co2 4:16-18; Heb 6:17, Heb 6:18; Heb 11:24-34; Pe1 5:8, Pe1 5:9; Jo1 5:4, Jo1 5:5
to quench: Th1 5:19
John Gill
6:16 Above all, taking the shield of faith,.... 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. The Jews say (n), that repentance and good works are as a shield against divine vengeance: or rather of the object of faith, that which faith makes use of as a shield; so God himself is a shield, Gen 15:1; his divine perfections, as his power, faithfulness, truth, and immutability, which encompass the saints as a shield, and are opposed by faith to the temptations of Satan; also the love and favour of God, Ps 5:12; and particularly God in his word, Prov 30:5, which is a shield against false doctrines, and the wiles of Satan. Moreover, Christ is a shield, Ps 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. The disciples of the wise men are said to be (o) "shielded men", who, as the gloss says fight in the war of the law; but they are not like Christ's disciples, who have on the shield, and fight the fight of faith: and this is "above all" to be taken, as being the most useful part of the Christian armour; or "with all", with the rest, this is to be taken, and by no means to be neglected; and it is to be used "in all"; in every temptation of Satan, in every conflict with that enemy, or any other.
Wherewith ye shall be able to quench all the fiery darts of the wicked; of the wicked one, Satan; who was the first wicked one, and the tempter of others to wickedness; and is emphatically the wicked one, being wickedness itself; and his temptations are "fiery darts": they may be compared to "darts", because they sometimes come suddenly and swiftly and thick and fast, are very numerous, and where they stick are very troublesome and grieving; see Gen 49:23. 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 allusion is to , "the fiery darts", cast by enemies into towns, and upon houses, in order to burn them (p). Mention is also made of , "fiery darts", with the Jews (q), and of Satan's casting a dart at David (r): from these customs, and ways of speaking, the apostle borrows his phrases; and suggests, that the shield of faith is of use to quench the fiery darts of Satan's temptations; so that they may not have the malignant influence they are designed for; which is chiefly done by faith's dealing with the blood of Christ. And there were ways of quenching the fiery darts alluded to; which was done by skins and hides of beasts made wet, or anointed with alum (s).
(n) Pirke Abot, c. 4. sect. 11. (o) T. Bab. Becorot, fol. 36. 1. & Gloss. in ib. (p) Apollodorus de Orig. Deorum, l. 2. p. 89. (q) Targum Jon. & Jerus. in Exod. xix. 13. (r) T. Bab. Sanhedrin, fol. 95. 1. & 107. 1. (s) Ammian. Marcellin. l. 20. c. 11.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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, Lk 3:20. But if it meant this, it would have come last in the list (compare Col 3:14).
shield--the large oblong oval door-like shield of the Romans, four feet long by two and a half feet broad; not the small round buckler.
ye shall be able--not merely, "ye may." The shield of faith will certainly intercept, and so "quench, all the fiery darts" (an image from the ancient fire-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to woodwork, tents, &c.).
of the wicked--rather "of the EVIL ONE." Faith conquers him (1Pet 5:9), and his darts of temptation to wrath, lust, revenge, despair, &c. It overcomes the world (1Jn 5:4), and so the prince of the world (1Jn 5:18).
6:176:17: եւ առէ՛ք զսաղաւարտն փրկութեան, եւ զսուսեր Հոգւոյն՝ որ է բանն Աստուծոյ[4395]. [4395] Ոմանք. Եւ զսուսերն Հոգ՛՛։
17 Եւ առէ՛ք փրկութեան սաղաւարտն ու Հոգու սուսերը, որ է Աստծու խօսքը:
17 Եւ փրկութեան սաղաւարտը առէ՛ք ու Հոգիին սուրը՝ որ Աստուծոյ խօսքն է։
Եւ առէք զսաղաւարտն փրկութեան եւ զսուսեր Հոգւոյն, որ է բանն Աստուծոյ:

6:17: եւ առէ՛ք զսաղաւարտն փրկութեան, եւ զսուսեր Հոգւոյն՝ որ է բանն Աստուծոյ[4395].
[4395] Ոմանք. Եւ զսուսերն Հոգ՛՛։
17 Եւ առէ՛ք փրկութեան սաղաւարտն ու Հոգու սուսերը, որ է Աստծու խօսքը:
17 Եւ փրկութեան սաղաւարտը առէ՛ք ու Հոգիին սուրը՝ որ Աստուծոյ խօսքն է։
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6:1717: и шлем спасения возьмите, и меч духовный, который есть Слово Божие.
6:17  καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ,
6:17. καὶ (and) τὴν ( to-the-one ) περικεφαλαίαν ( to-a-heading-about-unto ) τοῦ ( of-the-one ) σωτηρίου ( of-savior-belonged ) δέξασθε , ( ye-should-have-received ,"καὶ (and) τὴν ( to-the-one ) μάχαιραν ( to-a-knife ) τοῦ ( of-the-one ) πνεύματος , ( of-a-currenting-to ,"ὅ (which) ἐστιν (it-be) ῥῆμα ( an-uttering-to ) θεοῦ , ( of-a-Deity ,"
6:17. et galeam salutis adsumite et gladium Spiritus quod est verbum DeiAnd take unto you the helmet of salvation and the sword of the Spirit (which is the word of God).
17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
6:17. And take up the helmet of salvation and the sword of the Spirit (which is the Word of God).
6:17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

17: и шлем спасения возьмите, и меч духовный, который есть Слово Божие.
6:17  καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ,
6:17. et galeam salutis adsumite et gladium Spiritus quod est verbum Dei
And take unto you the helmet of salvation and the sword of the Spirit (which is the word of God).
6:17. And take up the helmet of salvation and the sword of the Spirit (which is the Word of God).
6:17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
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Adam Clarke: Commentary on the Bible - 1831
6:17: Take the helmet of salvation - Or, as it is expressed, Th1 5:8, And for a helmet, the hope of salvation. It has already been observed, in the description of the Grecian armor, that on the crest and other parts of the helmet were a great variety of emblematical figures, and that it is very likely the apostle refers to helmets which had on them an emblematical representation of hope; viz. that the person should be safe who wore it, that he should be prosperous in all his engagements, and ever escape safe from battle. So the hope of conquering every adversary and surmounting every difficulty, through the blood of the Lamb, is as a helmet that protects the head; an impenetrable one, that the blow of the battle-axe cannot cleave. The hope of continual safety and protection, built on the promises of God, to which the upright follower of Christ feels he has a Divine right, protects the understanding from being darkened, and the judgment from being confused by any temptations of Satan, or subtle arguments of the sophistical ungodly. He who carries Christ in his heart cannot be cheated out of the hope of his heaven,
The sword of the Spirit - See what is said before on ξιφος and μαχαιρα, in the account of the Greek armor (Eph 6:13 (note)). The sword of which St. Paul speaks is, as he explains it, the word of God; that is, the revelation which God has given of himself, or what we call the Holy Scriptures. This is called the sword of the Spirit, because it comes from the Holy Spirit, and receives its fulfillment in the soul through the operation of the Holy Spirit. An ability to quote this on proper occasions, and especially in times of temptation and trial, has a wonderful tendency to cut in pieces the snares of the adversary. In God's word a genuine Christian may have unlimited confidence, and to every purpose to which it is applicable it may be brought with the greatest effect. The shield, faith, and the sword - the word of God, or faith in God's unchangeable word, are the principal armor of the soul. He in whom the word of God dwells richly, and who has that faith by which he knows that he has redemption, even the forgiveness of sins, need not fear the power of any adversary. He stands fast in the liberty wherewith Christ hath made him free. Some suppose that του Πνευματος, of the Spirit, should be understood of our own spirit or soul; the word of God being the proper sword of the soul, or that offensive weapon the only one which the soul uses. But though it is true that every Christian soul has this for its sword, yet the first meaning is the most likely.
Albert Barnes: Notes on the Bible - 1834
6:17: And take the helmet - The helmet was a cap made of thick leather, or brass, fitted to the head, and was usually crowned with a plume, or crest, as an ornament. Its use was to guard the head from a blow by a sword, or war-club, or battle-axe. The cuts will show its usual form.
Of salvation - That is, "of the hope of salvation;" for so it is expressed in the parallel place in Th1 5:8. The idea is, that a well-founded hope of salvation will preserve us in the day of spiritual conflict, and will guard us from the blows which an enemy would strike. The helmet defended the head, a vital part; and so the hope of salvation will defend the soul, and keep it from the blows of the enemy. A soldier would not fight well without a hope of victory. A Christian could not contend with his foes, without the hope of final salvation; but, sustained by this, what has he to dread?
And the sword - The sword was an essential part of the armor of an ancient soldier. His other weapons were the bow, the spear, or the battle-axe. But, without a sword, no soldier would have regarded himself as well armed. The ancient sword was short, and usually two-edged, and resembled very much a dagger.
Of the Spirit - Which the Holy Spirit furnishes; the truth which he has Rev_ealed.
Which is the word of God - What God has spoken - his truth and promises; see the notes on Heb 4:12. It was with this weapon that the Saviour met the tempter in the wilderness; mat 4. It is only by this that Satan can now be met. Error and falsehood will not put back temptation; nor can we hope for victory, unless we are armed with truth. Learn, hence:
(1) That we should study the Bible, that we may understand what the truth is.
(2) we should have texts of Scripture at command, as the Saviour did, to meet the various forms of temptation.
(3) we should not depend on our own reason, or rely on our own wisdom.
A single text of Scripture is better to meet a temptation, than all the philosophy which the world contains. The tempter can reason, and reason plausibly too. But he cannot resist a direct and positive command of the Almighty. Had Eve adhered simply to the Word of God, and urged his command, without attempting to "reason" about it, sire would have been safe. The Saviour Mat 4:4, Mat 4:7, Mat 4:10, met the tempter with the Word of God, and he was foiled. So we shah be safe if we adhere to the simple declarations of the Bible, and oppose a temptation by a positive command of God. But, the moment we leave that, and begin to parley with sin, that moment we are gone. It is as if a man should throw away his sword, and use his naked hands only in meeting an adversary. Hence,
(4) we may seethe importance of training up the young in the accurate study of the Bible. There is nothing which will furnish a better security to them in future life, when temptation comes upon them, than to have a pertinent text of Scripture at command. Temptation often assails us so suddenly that it checks all "reasoning;" but a text of Scripture will suffice to drive the tempter from us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: the helmet: Sa1 17:5, Sa1 17:58; Isa 59:17; Th1 5:8
the sword: Isa 49:2; Heb 4:12; Rev 1:16, Rev 2:16, Rev 19:15
which: Mat 4:4, Mat 4:7, Mat 4:10, Mat 4:11; Heb 12:5, Heb 12:6, Heb 13:5, Heb 13:6; Rev 12:11
John Gill
6:17 And take the helmet of salvation,.... Meaning either Christ himself, the Saviour; and so the Arabic version renders it, "the helmet of the Saviour": or the salvation itself, which he is the author of, and a well grounded hope of it; see Th1 5:8; the allusion is to Is 59:17; and such an hope of salvation by Christ is a defence of the head against false doctrines; for the helmet is a piece of armour for the head; and it is an erecter of the head in times of difficulty, affliction, and distress; and it covers the head in the day of battle, when engaged with Satan, the enemy of souls:
and the sword of the Spirit, which is the word of God; the word of God is compared to a "sword", for its two edges, the law and Gospel; the one convicts of sin, and cuts to the heart for it, and the other cuts down all the goodliness of man; and the Scriptures in general are a sharp sword, in convincing of sin, reproving for it, and threatening with wrath and ruin, in refuting error and heresy, and repelling Satan's temptations, and will be used in the destruction of antichrist: and this word may be called "the sword of the Spirit", because it is not carnal, but of a spiritual nature; and is used by the spiritual man; and because the Holy Spirit, as the Ethiopic version here expresses it, is the author of it; and which he furnishes the saints with, and teaches them how to make use of, and makes it powerful and effectual. So the Jews say (t), the words of the law are like to a sword, and speak of "the sword of the law" (u).
(t) Targum in Cant. 3. 8. (u) Bereshit Rabba, sect. 21. fol. 19. 1.
John Wesley
6:17 And take for an helmet the hope of salvation - Th1 5:8. The head is that part which is most carefully to be defended. One stroke here may prove fatal. 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 12:2. And the sword of the Spirit, the word of God - This Satan cannot withstand, when it is edged and wielded by faith. Till now our armour has been only defensive. But we are to attack Satan, as well as secure ourselves; the shield in one hand, and the sword in the other. Whoever fights with the powers of hell will need both. He that is covered with armour from head to foot, and neglects this, will be foiled after all. This whole description shows us how great a thing it is to be a Christian. The want of any one thing makes him incomplete. Though he has his loins girt with truth, righteousness for a breastplate, his feet shod with the preparation of the gospel, the shield of faith, the helmet of salvation, and the sword of the Spirit; yet one thing he wants after all. What is that? It follows,
Robert Jamieson, A. R. Fausset and David Brown
6:17 take--a different Greek word from that in Eph 6:13, Eph 6:16; translate, therefore, "receive," "accept," namely, the helmet offered by the Lord, namely, "salvation" appropriated, as Th1 5:8, "Helmet, the hope of salvation"; not an uncertain hope, but one that brings with it no shame of disappointment (Rom 5:5). It is subjoined to the shield of faith, as being its inseparable accompaniment (compare Rom 5:1, Rom 5:5). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the mind, which, when it has laid hold of the sure Gospel "hope" of eternal life, will not receive false doctrine, or give way to Satan's temptations to despair. God, by this hope, "lifts up the head" (Ps 3:3; Lk 21:28).
sword of the Spirit--that is, furnished by the Spirit, who inspired the writers of the word of God (2Pet 1:21). Again the Trinity is implied: the Spirit here; and Christ in "salvation" and God the Father, Eph 6:13 (compare Heb 4:12; Rev_ 1:16; Rev_ 2:12). The two-edged sword, cutting both ways (Ps 45:3, Ps 45:5), striking some with conviction and conversion, and others with condemnation (Is 11:4; Rev_ 19:15), is in the mouth of Christ (Is 49:2), in the hand of His saints (Ps 149:6). Christ's use of this sword in the temptation is our pattern as to how we are to wield it against Satan (Mt 4:4, Mt 4:7, Mt 4:10). There is no armor specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (Lk 9:62); our only safety is in resisting ceaselessly (Mt 4:11; Jas 4:7).
6:186:18: ամենայն աղօթիւք եւ խնդրուածովք՝ աղօթս առնել յամենայն ժամանակի Հոգւով. եւ ՚ի նոյն տքնեսջի՛ք ամենայն ժուժկալութեամբ՝ եւ խնդրուածովք՝ վասն ամենայն սրբոց[4396]։ [4396] Ոմանք. Եւ ՚ի նոյն տքնիջիք։
18 Ամենայն աղօթքներով եւ աղաչանքներով ամէն ժամ աղօթեցէ՛ք Հոգով. եւ այդ բանի մէջ հսկեցէ՛ք անխոնջ յարատեւութեամբ եւ աղաչանքներով բոլոր սրբերի համար,
18 Աղօթքով ու խնդրուածքով ամէն ատեն աղօթք ըրէք Հոգիով ու այս բանին վրայ հսկեցէ՛ք կատարեալ յարատեւութեամբ ու աղաչանքով՝ բոլոր սուրբերուն համար,
ամենայն աղօթիւք եւ խնդրուածովք աղօթս առնել յամենայն ժամանակի Հոգւով, եւ ի նոյն տքնեսջիք ամենայն ժուժկալութեամբ եւ խնդրուածովք վասն ամենայն սրբոց:

6:18: ամենայն աղօթիւք եւ խնդրուածովք՝ աղօթս առնել յամենայն ժամանակի Հոգւով. եւ ՚ի նոյն տքնեսջի՛ք ամենայն ժուժկալութեամբ՝ եւ խնդրուածովք՝ վասն ամենայն սրբոց[4396]։
[4396] Ոմանք. Եւ ՚ի նոյն տքնիջիք։
18 Ամենայն աղօթքներով եւ աղաչանքներով ամէն ժամ աղօթեցէ՛ք Հոգով. եւ այդ բանի մէջ հսկեցէ՛ք անխոնջ յարատեւութեամբ եւ աղաչանքներով բոլոր սրբերի համար,
18 Աղօթքով ու խնդրուածքով ամէն ատեն աղօթք ըրէք Հոգիով ու այս բանին վրայ հսկեցէ՛ք կատարեալ յարատեւութեամբ ու աղաչանքով՝ բոլոր սուրբերուն համար,
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: Всякою молитвою и прошением молитесь во всякое время духом, и старайтесь о сем самом со всяким постоянством и молением о всех святых
6:18  διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῶ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων,
6:18. διὰ (through) πάσης (of-all) προσευχῆς (of-a-goodly-holding-toward) καὶ (and) δεήσεως, (of-a-binding) προσευχόμενοι ( goodly-holding-toward ) ἐν (in) παντὶ (unto-all) καιρῷ (unto-a-time) ἐν (in) πνεύματι, (unto-a-currenting-to,"καὶ (and) εἰς (into) αὐτὸ (to-it) ἀγρυπνοῦντες ( field-sleeping-unto ) ἐν (in) πάσῃ (unto-all) προσκαρτερήσει (unto-a-during-toward) καὶ (and) δεήσει (unto-a-binding) περὶ (about) πάντων ( of-all ) τῶν (of-the-ones) ἁγίων , ( of-hallow-belonged ,"
6:18. per omnem orationem et obsecrationem orantes omni tempore in Spiritu et in ipso vigilantes in omni instantia et obsecratione pro omnibus sanctisBy all prayer and supplication praying at all times in the spirit: and in the same watching with all instance and supplication for all the saints:
18. with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints,
6:18. Through every kind of prayer and supplication, pray at all times in spirit, and so be vigilant with every kind of earnest supplication, for all the saints,
6:18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints:

18: Всякою молитвою и прошением молитесь во всякое время духом, и старайтесь о сем самом со всяким постоянством и молением о всех святых
6:18  διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῶ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων,
6:18. per omnem orationem et obsecrationem orantes omni tempore in Spiritu et in ipso vigilantes in omni instantia et obsecratione pro omnibus sanctis
By all prayer and supplication praying at all times in the spirit: and in the same watching with all instance and supplication for all the saints:
6:18. Through every kind of prayer and supplication, pray at all times in spirit, and so be vigilant with every kind of earnest supplication, for all the saints,
6:18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Духовная борьба непременно должна сопровождаться молитвою к Богу. Эта молитва - всякая, т. е. принимает различный характер по мере нужды, какую чувствует духовный воин. Молитва должна совершаться в Духе Божием, Который помогает нам в молитвах (ср. Рим VIII:26). При этом духовный воин должен постоянно молиться и о всех христианах (святых), так как и все они ведут духовную борьбу с духами злобы (постоянством и молением - постоянно молясь). "Никогда не будет того, чтобы ты, во время молитвы, имея в виду одного себя, таким образом, привлек к себе милость Божию" (Златоуст).
Adam Clarke: Commentary on the Bible - 1831
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. The panoply, or whole armor of God, consists in,
1. the girdle;
2. the breast-plate;
3. the greaves;
4. the shield;
5. the helmet; and
6. the sword. He who had these was completely armed.
And as it was the custom of the Grecian armies, before they engaged, to offer prayers to the gods for their success, the apostle shows that these spiritual warriors must depend on the Captain of their salvation, and pray with all prayer, i.e. incessantly, being always in the spirit of prayer, so that they should be ever ready for public, private, mental, or ejaculatory prayer, always depending on Him who can alone save, and who alone can destroy.
When the apostle exhorts Christians to pray with all prayer, we may at once see that he neither means spiritual nor formal prayer, in exclusion of the other. Praying, προσευχομενοι, refers to the state of the spirit as well as to the act.
With all prayer - Refers to the different kinds of prayer that is performed in public, in the family, in the closet, in business, on the way, in the heart without a voice, and with the voice from the heart. All those are necessary to the genuine Christian; and he whose heart is right with God will be frequent in the whole. "Some there are," says a very pious and learned writer, 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." Rev. J. Wesley.
And supplication - There is a difference between προσευχη, prayer, and δεησις, supplication. Some think the former means prayer for the attainment of good; the latter, prayer for averting evil. Supplication however seems to mean prayer continued in, strong and incessant pleadings, till the evil is averted, or the good communicated. There are two things that must be attended to in prayer.
1. That it be εν παντι καιρῳ, in every time, season, or opportunity;
2. That it should be εν Πνευματι, in or through the Spirit - that the heart should be engaged in it, and that its infirmities should be helped by the Holy Ghost,
Watching thereunto - Being always on your guard lest your enemies should surprise you. Watch, not only against evil, but also for opportunities to do good, and for opportunities to receive good. Without watchfulness, prayer and all the spiritual armor will be ineffectual.
With all perseverance - Being always intent on your object, and never losing sight of your danger, or of your interest. The word implies stretching out the neck, and looking about, in order to discern an enemy at a distance.
For all saints - For all Christians; for this was the character by which they were generally distinguished.
Albert Barnes: Notes on the Bible - 1834
6:18: Praying always - It would be well for the soldier who goes forth to battle to pray - to pray for victory; or to pray that he may be prepared for death, should he fall. But soldiers do not often feel the necessity of this. To the Christian soldier, however, it is indispensable. Prayer crowns all lawful efforts with success and gives a victory when nothing else would. No matter how complete the armor; no matter how skilled we may be in the science of war; no matter how courageous we may be, we may be certain that without prayer we shall be defeated. God alone can give the victory; and when the Christian soldier goes forth armed completely for the spiritual conflict, if he looks to God by prayer, he may be sure of a triumph. This prayer is not to be intermitted. It is to be always. In every temptation and spiritual conflict we are to pray; see notes on Luk 18:1.
With all prayer and supplication - With all kinds of prayer; prayer in the closet, the family, the social meeting, the great assembly; prayer at the usual hours, prayer when we are specially tempted, and when we feel just like praying (see the notes, Mat 6:6) prayer in the form of supplication for ourselves, and in the form of intercession for others. This is, after all, the great weapon of our spiritual armor, and by this we may hope to pRev_ail.
"Restraining prayer, we cease to fight;
Prayer makes the Christian armor bright,
And Satan trembles when he sees.
The meanest saint upon his knees."
In the Spirit - By the aid of the Holy Spirit; or perhaps it may mean that it is not to be prayer of form merely, but when the spirit and the heart accompany it. The former idea seems, however, to be the correct one.
And watching thereunto - Watching for opportunities to pray; watching for the spirit of prayer; watching against all those things which would hinder prayer; see the Mat 26:38, note, 41, note; compare Pe1 4:7.
With all perseverance - Never becoming discouraged and disheartened; compare notes, Luk 18:1.
And supplication for all saints - For all Christians. We should do this:
(1) because they are our brethren - though they may have a different skin, language, or name.
(2) because, like us, they have hearts prone to evil, and need, with us, the grace of God.
(3) because nothing tends so much to make us love others and to forget their faults, as to pray for them.
(4) because the condition of the church is always such that it greatly needs the grace of God. Many Christians have backslidden; many are cold or lukewarm; many are in error; many are conformed to the world; and we should pray that they may become more holy and may devote themselves more to God.
(5) because each day many a Christian is subjected to some special temptation or trial, and though he may be unknown to us, yet our prayers may benefit him.
(6) because each day and each night many Christians die. We may reflect each night as we lie down to rest, that while we sleep, some Christians are kept awake by the prospect of death, and are now passing through the dark valley; and each morning we may reflect that "today" some Christian will die, and we should remember them before God.
(7) because we shall soon die, and it will be a comfort to us if we can remember then that we have often prayed for dying saints, and if we may feel that they are praying for us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: Praying: Eph 1:16; Job 27:10; Psa 4:1, Psa 6:9; Isa 26:16; Dan 6:10; Luk 3:26, Luk 3:37, Luk 18:1-7; Luk 21:36; Act 1:14, Act 6:4, Act 10:2, Act 12:5; Rom 12:12; Phi 4:6; Col 4:2; Th1 5:17; Ti2 1:3
supplication: Kg1 8:52, Kg1 8:54, Kg1 8:59, Kg1 9:3; Est 4:8; Dan 9:20; Hos 12:4; Ti1 2:1; Heb 5:7
in the: Eph 2:22; Zac 12:10; Rom 8:15, Rom 8:26, Rom 8:27; Gal 4:6; Jde 1:20
watching: Mat 26:41; Mar 13:33, Mar 14:38; Luk 21:36, Luk 22:46; Col 4:2; Pe1 4:7
all perseverance: Gen 32:24-28; Mat 15:25-28; Luk 11:5-8, Luk 18:1-8
supplication: Eph 6:19, Eph 1:16, Eph 3:8, Eph 3:18; Phi 1:4; Ti1 2:1; Col 1:4; Plm 1:5
Geneva 1599
6:18 Praying always with all prayer and supplication in the (l) Spirit, and watching thereunto with all perseverance and supplication for all saints;
(l) That holy prayers may proceed from the Holy Spirit.
John Gill
6:18 Praying always with all prayer and supplication in the spirit,.... 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 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 Christ taught his disciples to pray, saying, our Father, suggesting, that they were not only to pray for themselves, but for all the children of God.
John Wesley
6:18 Praying always - At all times, and on every occasion, in midst of all employments, inwardly praying without ceasing. By the Spirit - Through the influence of the Holy Spirit. With all prayer - With all sort of prayer, public, private, mental, vocal. Some are careful in respect of one kind of prayer, and negligent in others. If we would have the petitions we ask, let us use all. 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. And supplication - Repeating and urging our prayer, as Christ did in the garden. And watching - Inwardly attending on God, to know his will, to gain power to do it, and to attain to the blessings we desire. With all perseverance - Continuing to the end in this holy exercise. And supplication for all the saints - Wrestling in fervent, continued intercession for others, especially for the faithful, that they may do all the will of God, and be steadfast to the end. Perhaps we receive few answers to prayer, because we do not intercede enough for others.
Robert Jamieson, A. R. Fausset and David Brown
6:18 always--Greek, "in every season"; implying opportunity and exigency (Col 4:2). Paul uses the very words of Jesus in Lk 21:36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, 1Cor 11:23, &c.; Ti1 5:18). Compare Lk 18:1; Rom 12:12; Th1 5:17.
with all--that is, every kind of.
prayer--a sacred term for prayer in general.
supplication--a common term for a special kind of prayer [HARLESS], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [GROTIUS].
in the Spirit--to be joined with "praying." It is he in us, as the Spirit of adoption, who prays, and enables us to pray (Rom 8:15, Rom 8:26; Gal 4:6; Jude 1:20).
watching--not sleeping (Eph 5:14; Ps 88:13; Mt 26:41). So in the temple a perpetual watch was maintained (compare Anna, Lk 2:37).
thereunto--"watching unto" (with a view to) prayer and supplication.
with--Greek, "in." Persevering constancy ("perseverance") and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised.
for all saints--as none is so perfect as not to need the intercessions of his fellow Christians.
6:196:19: Եւ վասն ի՛մ. զի ինձ տացի բա՛ն ՚ի բանալ բերանոյ իմոյ, համարձակութեա՛մբ ցուցանել զխորհուրդս աւետարանին[4397]. [4397] Ոմանք. Զխորհուրդ. կամ՝ զխորհուրդն աւե՛՛։
19 նաեւ ինձ համար, որպէսզի ինձ խօսք տրուի իմ բերանը բանալու համարձակութեամբ՝ ցոյց տալու համար Աւետարանի խորհուրդը,
19 Ինծի համար ալ, որպէս զի ինծի խօսք տրուի, որ բերանս բանամ համարձակութեամբ աւետարանին խորհուրդը յայտնելու.
եւ վասն իմ, զի ինձ տացի բան ի բանալ բերանոյ իմոյ համարձակութեամբ ցուցանել զխորհուրդս աւետարանին:

6:19: Եւ վասն ի՛մ. զի ինձ տացի բա՛ն ՚ի բանալ բերանոյ իմոյ, համարձակութեա՛մբ ցուցանել զխորհուրդս աւետարանին[4397].
[4397] Ոմանք. Զխորհուրդ. կամ՝ զխորհուրդն աւե՛՛։
19 նաեւ ինձ համար, որպէսզի ինձ խօսք տրուի իմ բերանը բանալու համարձակութեամբ՝ ցոյց տալու համար Աւետարանի խորհուրդը,
19 Ինծի համար ալ, որպէս զի ինծի խօսք տրուի, որ բերանս բանամ համարձակութեամբ աւետարանին խորհուրդը յայտնելու.
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: и о мне, дабы мне дано было слово--устами моими открыто с дерзновением возвещать тайну благовествования,
6:19  καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου
6:19. καὶ (and) ὑπὲρ (over) ἐμοῦ, (of-ME,"ἵνα (so) μοι (unto-me) δοθῇ (it-might-have-been-given) λόγος (a-forthee) ἐν (in) ἀνοίξει (unto-an-opening-up) τοῦ (of-the-one) στόματός (of-a-mouth) μου, (of-me,"ἐν (in) παρρησίᾳ (unto-an-all-uttering-unto) γνωρίσαι (to-have-acquainted-to) τὸ (to-the-one) μυστήριον (to-a-flexerlet) [τοῦ "[of-the-one) εὐαγγελίου] (of-a-goodly-messagelet],"
6:19. et pro me ut detur mihi sermo in apertione oris mei cum fiducia notum facere mysterium evangeliiAnd for me, that speech may be given me, that I may open my mouth with confidence, to make known the mystery of the gospel,
19. And on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel,
6:19. and also for me, so that words may be given to me, as I open my mouth with faith to make known the mystery of the Gospel,
6:19. 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,
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:

19: и о мне, дабы мне дано было слово--устами моими открыто с дерзновением возвещать тайну благовествования,
6:19  καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου
6:19. et pro me ut detur mihi sermo in apertione oris mei cum fiducia notum facere mysterium evangelii
And for me, that speech may be given me, that I may open my mouth with confidence, to make known the mystery of the gospel,
6:19. and also for me, so that words may be given to me, as I open my mouth with faith to make known the mystery of the Gospel,
6:19. 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,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: В частности, Ап. просит у Ефесян молитв о нем самом, чтобы ему было дано свободно высказать все, что нужно, пред римскими судьями, чтобы на него смотрели как на посланника Христа и предоставили ему свободно высказать повеления его Господина, Царя-Христа, как позволяется другим посланникам выражать желания приславших их царей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Conclusion.A. D. 61.
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, 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. 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.

Here, I. He desires their prayers for him, v. 19. Having mentioned supplication for all saints, he puts himself into the number. We must pray for all saints, and particularly for God's faithful ministers. Brethren, pray for us, that the word of the Lord may run and be glorified. Observe what it is he would have them pray for in his behalf: "That utterance may be given unto me; that I may be enlarged from my present restraints, and so have liberty to propagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner; and that I may open my mouth boldly, that is, that I may deliver the whole counsel of God, without any base fear, shame, or partiality." To make known the mystery of the gospel; some understand it of that part of the gospel which concerns the calling of the Gentiles, which had hitherto, as a mystery, been concealed. But the whole gospel was a mystery, till made known by divine revelation; and it is the work of Christ's ministers to publish it. Observe, Paul had a great command of language; they called him Mercury, because he was the chief speaker (Acts xiv. 12), and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give him boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, v. 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. Observe, 1. It is no new thing for Christ's ministers to be in bonds. 2. It is a hard thing for them to speak boldly when that is their case. 3. The best and most eminent ministers have need of, and may receive advantage by, the prayers of good Christians; and therefore should earnestly desire them. Having thus desired their prayers,

II. He recommends Tychicus unto them, v. 21, 22. He sent him with this epistle, that he might acquaint them with what other churches were informed of, namely, how he did, and what he did; how he was used by the Romans in his bonds, and how he behaved himself in his present circumstances. It is desirable to good ministers both that their Christian friends should know their state and that they should be acquainted with the condition of their friends; for by this means they may the better help each other in their prayers.--And that he might comfort their hearts, by giving such an account of his sufferings, of the cause of them, and of the temper of his mind and his behaviour under them, as might prevent their fainting at his tribulations and even minister matter of joy and thanksgiving unto them. He tells them that Tychicus was a beloved brother and faithful minister in the Lord. 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. But the faithful servants of Jesus Christ are wont to prefer the public good to their own private or personal interests.

III. He concludes with his good wishes and prayers for them, and not for them only, but for all the brethren, v. 23, 24. His usual benediction was, Grace and peace; here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner of peace--peace with God, peace with conscience, peace among themselves: and all outward prosperity is included in the word; as if he had said, "I wish the continuance and increase of all happiness to you." And love with faith. This in part explains what he means in the following verse by grace; not only grace in the fountain, or the love and favour of God, but grace in the streams, the grace of the Spirit flowing from that divine principle, faith and love including all the rest. It is the continuance and increase of these that he desires for them, in whom they were already begun. It follows, from God the Father, &c. All Grace and blessings are derived to the saints from God, through the merit and intercession of Jesus Christ our Lord. The closing benediction is more extensive than the former; for in this he prays for all true believers at Ephesus, and every where else. 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. The words may be read, Grace be with all those who love our Lord Jesus Christ in incorruption, who continue constant in their love to him, so as not to be corrupted out of it by any baits or seductions whatsoever, and whose love to him is uncorrupted by any opposite lust, or the love of any thing displeasing to him. Grace, that is, the favour of God, and all good (spiritual and temporal), that is, the product of it, are and shall be with all those who thus love our Lord Jesus Christ. And it is, or ought to be, the desire and prayer of every lover of Christ that it may be so with all his fellow-christians. Amen, so be it.
Adam Clarke: Commentary on the Bible - 1831
6:19: And for me, that utterance may be given unto me - Ἱνα μοι δοθειη λογος. Kypke has proved by many examples that λογον διδοναι signifies permission and power to defend one's self in a court of justice; and this sense of the phrase is perfectly applicable to the case of St. Paul, who was an ambassador in bonds, (Eph 6:20), and expected to be called to a public hearing, in which he was not only to defend himself, but to prove the truth and excellency of the Christian religion. And we learn, from Phi 1:12-14, that he had his desire in this respect; for the things which happened to him fell out to the furtherance of the Gospel, so that his bonds in Christ were manifest in all the palace, and in all other places. Thus God had enabled him to make a most noble defense, by which the Gospel acquired great credit.
The mystery of the Gospel - The whole doctrine of Christ, not fully revealed previously to that time.
Albert Barnes: Notes on the Bible - 1834
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. True, they are the children of "crime," but they are also the children of sorrow; and in either case or both they need our prayers. There are in this land not far from three million of slaves - and they need our prayers. They are children of misfortune and of many wrongs; they are sunk in ignorance and want and we; they are subjected to trials, and exposed to temptations to the lowest vices. But many of them, we trust, love the Redeemer; and whether they do or do not, they need an interest in the prayers of Christians.
That utterance may be given unto me - Paul, though a prisoner, was permitted to preach the gospel; see the notes, Act 28:30-31.
That I may open my mouth boldly - He was in Rome. He was almost alone. He was surrounded by multitudes of the wicked. He was exposed to death. Yet he desired to speak boldly in the name of the Lord Jesus, and to invite sinners to repentance. A Christians in chains, and surrounded by the wicked, may speak boldly, and "may" have hope of success - for Paul was not an unsuccessful preacher even when a captive at Rome; see the notes on Phi 4:22.
The mystery of the gospel - notes, Eph 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: for: Rom 15:30; Co2 1:11; Phi 1:19; Col 4:3; Th1 5:25; Th2 3:1; Plm 1:22; Heb 13:18
utterance: Act 2:4; Co1 1:5; Co2 8:7
that I: Act 4:13, Act 4:29, Act 4:31, Act 9:27, Act 9:29, Act 13:46, Act 14:3, Act 18:26, Act 19:8, Act 28:31; Co2 3:12 *marg. Co2 7:4; Phi 1:20; Th1 2:2
the mystery: Eph 1:9, Eph 3:3, Eph 3:4; Co1 2:7, Co1 4:1; Col 1:26, Col 1:27, Col 2:2; Ti1 3:16
John Gill
6:19 And for me,.... This shows the great humility of the apostle, and the sense he had of the greatness of the work of the ministry; and that it is the duty of people to pray for their ministers; and that no man is perfect in this life; and that the more superior members need the assistance of the inferior ones; for this request is made by the apostle not in dissimulation, or as feigning humility and modesty; but in the sincerity of his heart, and from a real sense of his need of fresh supplies of gifts and grace, to fit him for the work and service of Christ:
that utterance may be given unto me, or "that the word"; meaning not the subject matter of the ministry, the word of the Gospel, the word of faith, truth, and reconciliation, for that was committed to him; unless he should mean an increase of light and knowledge in it; but rather a faculty of speaking it freely and aptly, and what is commonly called elocution; not speaking with the enticing words of man's wisdom, but with the words of the Holy Ghost: or else an opportunity of preaching the word, and liberty to do it, as follows;
that I may open my mouth boldly; or "in the opening of my mouth"; the phrase is Rabbinical. The Jews (w) say, that when Moses came to write that passage, "let us make man in our image", &c. Gen 1:26, he said before the Lord of the world, why dost thou give , "opening of the mouth", to heretics? i.e. an occasion to them of speaking, objecting to us, and of reproving and convincing us with respect to a plurality of persons in the Deity: and a little after they say,
"wherever you , "an opening of the mouth to heretics", you will find an answer by its side, or along with it.''
Now the apostle desired he might have something to say, to object to, and to reprove and convince the unbelieving Jews; that he might do this with boldness, with all faithfulness with Courage, and intrepidity, and with freedom of speech; or "openly" and "publicly", as the Syriac version renders it:
to make known, the mystery of the Gospel; or the mysterious doctrines of it, such as the doctrines of a trinity of persons, of the union of the two natures in Christ, justification by his righteousness, regeneration by his Spirit and grace, the saints' union to Christ, and communion with him, the resurrection of the dead, &c. which are called mysteries, because they were hid until revealed; and though revealed, the "modus" and "ratio" of them are not to be accounted for. Now the apostle's work was to make known these mysteries, to prove the truth of them from the word of God, and to defend them against the opposers of them; and that he might be able to do this he entreats the prayers of the saints.
(w) Bereshit Rabba, sect. 8. fol. 7. 1. & Vajikra Rabba, sect. 21. fol. 163. 1. Megillat Esther, fol. 94. 1, 3.
John Wesley
6:19 By the opening my mouth - Removing every inward and every outward hinderance.
Robert Jamieson, A. R. Fausset and David Brown
6:19 for me--a different Greek preposition from that in Eph 6:18; translate, therefore, "on my behalf."
that I may open my mouth boldly--rather, "that there may be given to me 'utterance,' or 'speech' in the opening of my mouth (when I undertake to speak; a formula used in set and solemn speech, Job 3:1; Dan 10:16), so as with boldness to make known," &c. Bold plainness of speech was the more needed, as the Gospel is a "mystery" undiscoverable by mere reason, and only known by revelation. Paul looked for utterance to be given him; he did not depend on his natural or acquired power. The shortest road to any heart is by way of heaven; pray to God to open the door and to open your mouth, so as to avail yourself of every opening (Jer 1:7-8; Ezek 3:8-9, Ezek 3:11; 2Cor 4:13).
6:206:20: վասն որոյ պատգամաւորիմ կապանօքս. զի նովին համարձակեցա՛յց որպէս եւ պարտ իցէ ինձ խօսել[4398]։ [4398] Ոմանք. Որպէս պարտ իցէ խօսել ինձ։
20 որի պատգամաւորն եմ ես այս կապանքներով, որպէսզի իմ այս վիճակում համարձակուեմ խօսել, ինչպէս որ պարտաւոր եմ խօսել:
20 Որուն համար ես դեսպանութիւն կ’ընեմ կապանքովս, որպէս զի անով համարձակութիւն ունենամ խօսելու՝ ինչպէս պէտք է։
վասն որոյ պատգամաւորիմ կապանօքս, զի նովին համարձակեցայց որպէս եւ պարտ իցէ ինձ խօսել:

6:20: վասն որոյ պատգամաւորիմ կապանօքս. զի նովին համարձակեցա՛յց որպէս եւ պարտ իցէ ինձ խօսել[4398]։
[4398] Ոմանք. Որպէս պարտ իցէ խօսել ինձ։
20 որի պատգամաւորն եմ ես այս կապանքներով, որպէսզի իմ այս վիճակում համարձակուեմ խօսել, ինչպէս որ պարտաւոր եմ խօսել:
20 Որուն համար ես դեսպանութիւն կ’ընեմ կապանքովս, որպէս զի անով համարձակութիւն ունենամ խօսելու՝ ինչպէս պէտք է։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: для которого я исполняю посольство в узах, дабы я смело проповедывал, как мне должно.
6:20  ὑπὲρ οὖ πρεσβεύω ἐν ἁλύσει, ἵνα ἐν αὐτῶ παρρησιάσωμαι ὡς δεῖ με λαλῆσαι.
6:20. ὑπὲρ (over) οὗ (of-which) πρεσβεύω (I-elder-of) ἐν (in) ἁλύσει, (unto-an-un-loosing,"ἵνα (so) ἐν (in) αὐτῷ (unto-it) παρρησιάσωμαι ( I-might-have-all-uttered-to ) ὡς (as) δεῖ (it-bindeth) με (to-me) λαλῆσαι. (to-have-spoken-unto)
6:20. pro quo legatione fungor in catena ita ut in ipso audeam prout oportet me loquiFor which I am an ambassador in a chain: so that therein I may be bold to speak according as I ought.
20. for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
6:20. in such a manner that I may dare to speak exactly as I ought to speak. For I act as an ambassador in chains for the Gospel.
6:20. For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak:

20: для которого я исполняю посольство в узах, дабы я смело проповедывал, как мне должно.
6:20  ὑπὲρ οὖ πρεσβεύω ἐν ἁλύσει, ἵνα ἐν αὐτῶ παρρησιάσωμαι ὡς δεῖ με λαλῆσαι.
6:20. pro quo legatione fungor in catena ita ut in ipso audeam prout oportet me loqui
For which I am an ambassador in a chain: so that therein I may be bold to speak according as I ought.
6:20. in such a manner that I may dare to speak exactly as I ought to speak. For I act as an ambassador in chains for the Gospel.
6:20. For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:20: An ambassador in bonds - An ambassador being the representative of his king, his person was in all civilized countries held sacred. Contrary to the rights of nations, this ambassador of the King of heaven was put in chains! He had however the opportunity of defending himself, and of vindicating the honor of his Master. See above.
As I ought to speak - As becomes the dignity and the importance of the subject.
Albert Barnes: Notes on the Bible - 1834
6:20: For which I am an ambassador in bonds - In chains (see the margin); or in confinement. There is something especially touching in this. He was "an ambassador" - sent to proclaim peace to a lost world. But he was now in chains. An ambassador is a sacred character. No greater affront can be given to a nation than to put its ambassadors to death, or even to throw them into prison. But Paul says here that the unusual spectacle was witnessed of an ambassador seized, bound, confined, imprisoned; an ambassador who ought to have the privileges conceded to all such people, and to be permitted to go everywhere publishing the terms of mercy and salvation. See the word "ambassador" explained in the notes on Co2 5:20.
That therein - Margin, or "thereof." Greek, ἐν αὐτῷ en autō - "in it;" that is, says Rosenmuller, in the gospel. It means that in speaking the gospel he might be bold.
I may speak boldly - Openly, plainly, without fear; see the notes on Act 4:13; Act 9:27, note; Act 13:46, note; Act 14:3, note; Act 18:26, note; Act 19:8, note; Act 26:26, note.
As I ought to speak - Whether in bonds or at large. Paul felt that the gospel ought always to be Spoken with plainness, and without the fear of man. It is remarkable that he did not ask them to pray that he might be released. "Why" he did not we do not know; but perhaps the desire of release did not lie so near his heart as the duty of speaking the gospel with boldness It may be of much more importance that we perform our duty aright when we are afflicted, or are in trouble, than that we should be released.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: I am: Pro 13:17; Isa 33:7; Co2 5:20
bonds: or, a chain, Eph 3:1, Eph 4:1; Sa2 10:2-6; Act 26:29, Act 28:20; Phi 1:7, Phi 1:13, Phi 1:14; Ti2 1:16, Ti2 2:9; Plm 1:10
therein: or, thereof
boldly: Eph 6:19; Isa 58:1; Jer 1:7, Jer 1:8, Jer 1:17; Eze 2:4-7; Mat 10:27, Mat 10:28; Act 5:29, Act 28:31; Col 4:4; Phi 1:20; Th1 2:2; Jo1 3:16; Jde 1:3
John Gill
6:20 For which I am an ambassador in bonds,.... The character the apostle bore was that of an ambassador; and he was an ambassador from and for Christ, in his room and stead; he represented him, he was sent by him, and entrusted by him with the Gospel; he gave him it, and a commission to preach it, and furnished him with qualifications for it; such as knowledge and faithfulness wisdom and prudence, courage and greatness of mind; and made his embassy successful: and he was chiefly an ambassador to the Gentiles, which showed great condescension in Christ to send him to them, and base ingratitude in the despisers and rejecters of the Gospel, for which he was an ambassador; for the embassy Christ's ministers are sent on, is the embassy of the Gospel of peace: their business is to declare that men by nature are enemies to God; that peace is made by the blood of Christ for such; by which means they are made useful to conciliate the minds of men to God's way of salvation and to bring them to submit to his government and laws: and when he adds, "in bonds", or "in a chain", he means, that he was in such circumstances, not for any crime, but for the Gospel, for which he was an ambassador; and therefore was not ashamed of his bonds, or chain, but rather gloried in them; and he makes mention of them to engage persons to a regard to him as an ambassador, and to his embassy; for an ambassador, especially an ambassador of Christ, that comes with his Gospel, and more especially that is suffering for it, ought to be received, heard, and honoured.
That therein I may speak boldly as I ought to speak; that is, the apostle beseeches the saints to pray for him, that since he was an ambassador for the Gospel, and in bonds, that he might speak in it, or rather of it boldly and freely; that he might have both liberty from his bonds, and liberty in his soul, and freedom of speech; and that he might use boldness in delivering his message, as became an ambassador of Jesus Christ.
John Wesley
6:20 An ambassador in bonds - The ambassadors of men usually appear in great pomp. How differently does the ambassador of Christ appear!
Robert Jamieson, A. R. Fausset and David Brown
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. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So Acts 28:16, Acts 28:20, "I am bound with this chain." The term, "bonds" (plural), on the other hand, is used when the prisoner's hands or feet were bound together (Acts 26:29); compare Acts 12:6, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence [PALEY].
6:216:21: Բայց զի գիտիցէ՛ք եւ դուք զինէն զինչ գործիցեմ. զամենայն ինչ ցուցցէ ձեզ Տիւքիկո՛ս սիրելի եղբայր՝ եւ հաւատարիմ պաշտօնեայ ՚ի Տէր[4399]. [4399] Ոմանք. Զինչ գործեմ... Տիքիկոս սի՛՛։
21 Բայց որպէսզի դուք էլ գիտենաք իմ մասին, թէ ինչ եմ անում, Տիւքիկոս սիրելի եղբայրը եւ Տիրոջ հաւատարիմ պաշտօնեան ձեզ ամէն ինչ կը տեղեկացնի այդ մասին.
21 Բայց որպէս զի դուք ալ գիտնաք իմ վրայովս՝ թէ ի՞նչ կ’ընեմ ես, ամէն բան պիտի ցուցնէ ձեզի Տիւքիկոս սիրելի եղբայրը ու հաւատարիմ պաշտօնեան՝ Տէրոջմով.
Բայց զի գիտիցէք եւ դուք զինէն զինչ գործիցեմ, զամենայն ինչ ցուցցէ ձեզ Տիւքիկոս սիրելի եղբայր եւ հաւատարիմ պաշտօնեայ ի Տէր:

6:21: Բայց զի գիտիցէ՛ք եւ դուք զինէն զինչ գործիցեմ. զամենայն ինչ ցուցցէ ձեզ Տիւքիկո՛ս սիրելի եղբայր՝ եւ հաւատարիմ պաշտօնեայ ՚ի Տէր[4399].
[4399] Ոմանք. Զինչ գործեմ... Տիքիկոս սի՛՛։
21 Բայց որպէսզի դուք էլ գիտենաք իմ մասին, թէ ինչ եմ անում, Տիւքիկոս սիրելի եղբայրը եւ Տիրոջ հաւատարիմ պաշտօնեան ձեզ ամէն ինչ կը տեղեկացնի այդ մասին.
21 Բայց որպէս զի դուք ալ գիտնաք իմ վրայովս՝ թէ ի՞նչ կ’ընեմ ես, ամէն բան պիտի ցուցնէ ձեզի Տիւքիկոս սիրելի եղբայրը ու հաւատարիմ պաշտօնեան՝ Տէրոջմով.
zohrab-1805▾ eastern-1994▾ western am▾
6:2121: А дабы и вы знали о моих обстоятельствах и делах, обо всем известит вас Тихик, возлюбленный брат и верный в Господе служитель,
6:21  ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατ᾽ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ,
6:21. Ἵνα (So) δὲ (moreover) εἰδῆτε (ye-might-have-had-come-to-see) καὶ (and) ὑμεῖς (ye) τὰ (to-the-ones) κατ' (down) ἐμέ, (to-ME,"τί (to-what-one) πράσσω, (I-practice," πάντα ( to-all ) γνωρίσει (it-shall-acquaint-to) ὑμῖν (unto-ye,"Τύχικος (a-Tuchikos,"ὁ (the-one) ἀγαπητὸς (excessed-off-unto,"ἀδελφὸς (brethrened,"καὶ (and) πιστὸς (trusted,"διάκονος (a-raiser-through) ἐν (in) κυρίῳ, (unto-Authority-belonged,"
6:21. ut autem et vos sciatis quae circa me sunt quid agam omnia nota vobis faciet Tychicus carissimus frater et fidelis minister in DominoBut that you also may know the things that concern me and what I am doing, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things:
21. 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:
6:21. Now, so that you also may know the things that concern me and what I am doing, Tychicus, a most beloved brother and a faithful minister in the Lord, will make known everything to you.
6:21. 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:
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:

21: А дабы и вы знали о моих обстоятельствах и делах, обо всем известит вас Тихик, возлюбленный брат и верный в Господе служитель,
6:21  ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατ᾽ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ,
6:21. ut autem et vos sciatis quae circa me sunt quid agam omnia nota vobis faciet Tychicus carissimus frater et fidelis minister in Domino
But that you also may know the things that concern me and what I am doing, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things:
6:21. Now, so that you also may know the things that concern me and what I am doing, Tychicus, a most beloved brother and a faithful minister in the Lord, will make known everything to you.
6:21. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: В заключении Ап. сообщает читателям, что подробности о положении Апостола в Риме сообщит им Тихик (см. Деян XX:4). - Неизменно - en afqarsia - нетленно. Любовь ко Христу должна быть неистленная, неподдающаяся никаким разрушающим влияниям.
Adam Clarke: Commentary on the Bible - 1831
6:21: That ye also - As well as other Churches to whom I have communicated the dealings both of God and man to me.
May know my affairs - May be acquainted with my situation and circumstances.
And how I do - How I employ my time, and what fruit there is of my apostolical labors.
Tychicus, a beloved brother - We learn, from Act 20:4, that Tychicus was of Asia, and that he was a useful companion of St. Paul. See the note on Act 20:4.
This same person, and with the same character and commendation, is mentioned in the Epistle to the Colossians, Col 4:7. He is mentioned also in Tit 3:12, and in Ti2 4:12; from all these places it is evident that he was a person in whom the apostle had the highest confidence, and that he was a very eminent minister of Christ.
Albert Barnes: Notes on the Bible - 1834
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. He also carried the letter to the Colossians Col 4:7, and probably the Second Epistle to Timothy; Ti2 4:12. Paul also proposed to send him to Crete to succeed Titus; Tit 3:12. He was high in the confidence of: Paul, but it is not known when he was converted, or why he was now at Rome. The Greeks speak of him as one of the seventy disciples, and make him bishop of Colophon, in the province of Asia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: that: Phi 1:12; Col 4:7
Tychicus: Act 20:4; Ti2 4:12; Tit 3:12
beloved: Col 4:9; Plm 1:16; Pe2 3:15
faithful: Co1 4:17; Col 1:7; Ti1 4:6; Pe1 5:12
Geneva 1599
6:21 (15) 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:
(15) A familiar and very amiable declaration of his state, together with a solemn prayer, with which Paul is accustomed to end his epistles.
John Gill
6:21 But that ye also may know my affairs, and how I do,.... Both his temporal and spiritual affairs; as that he was in bonds, and how he was supported under them, and of what use they were to others; how that he preached in his own hired house, and with what success; and what ministering brethren he had with him to assist him; and in what condition was the church at Rome where he now was: the apostle's life and actions would bear the light, and what he did was worthy of imitation, and must be both delightful and useful to know; and the account he sends, by a messenger hereafter named, of whom he gives the following character, that credit might be the more readily given to his relation:
Tychicus, a beloved brother, and faithful minister in the Lord,
shall make known to you all things. This Tychicus was of Asia, who accompanied the apostle in his travels, and went with him to Rome, from whence he sent him to several places to relate his case, and to know the state of the churches, Col 4:7. He calls him "a beloved brother": he was a "brother", because he was a partaker of the same grace, was of the same family and household of God, and was of the same function, being a minister of the Gospel, and was a "beloved" one: he was beloved of God and Christ, and of all the saints that knew him, and especially a brother beloved of the Apostle Paul; and where there is brotherhood, there should be love: he also styles him a "faithful minister in the Lord"; he was a "minister" in the work and service of the Lord, in things pertaining to him; he was one of his appointing, qualifying, and sending; and he preached Christ, and him crucified; and was a "faithful" one, to his Lord or master, in whose name he ministered, to the Gospel which he ministered, and to the souls of men to whom he ministered; and a greater character he could not well have; and therefore it need not be doubted but that he would faithfully relate all things concerning the apostle, and what he said might be depended on as truth.
John Wesley
6:21 Ye also - As well as others.
Robert Jamieson, A. R. Fausset and David Brown
6:21 that ye also--as I have been discussing things relating to you, so that ye also may know about me (compare Col 4:7-8). NEANDER takes it, "Ye also," as well as the Colossians (Col 4:6).
my affairs--Greek, "the things concerning me."
how I do--how I fare.
Tychicus--an Asiatic, and so a fit messenger bearing the respective Epistles to Ephesus and Colosse (Acts 20:4; Ti2 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.
6:226:22: զոր առաքեցի առ ձեզ դմին իրի, զի գիտասջի՛ք դուք զմէնջ, եւ մխիթարեսջիք[4400]։ [4400] Այլք. Զմէնջ, եւ մխիթարեսցէ զսիրտս ձեր։
22 նրան ուղարկեցի ձեզ մօտ, որպէսզի դուք տեղեակ լինէք մեր մասին, եւ նա մխիթարի ձեր սրտերը:
22 Որ յատկապէս այդ բանին համար ձեզի ղրկեցի, որպէս զի լուր ունենաք մեր մասին ու ինք ձեր սրտերը մխիթարէ։
զոր առաքեցի առ ձեզ դմին իրի, զի գիտասջիք դուք զմէնջ, եւ մխիթարեսցէ զսիրտս ձեր:

6:22: զոր առաքեցի առ ձեզ դմին իրի, զի գիտասջի՛ք դուք զմէնջ, եւ մխիթարեսջիք[4400]։
[4400] Այլք. Զմէնջ, եւ մխիթարեսցէ զսիրտս ձեր։
22 նրան ուղարկեցի ձեզ մօտ, որպէսզի դուք տեղեակ լինէք մեր մասին, եւ նա մխիթարի ձեր սրտերը:
22 Որ յատկապէս այդ բանին համար ձեզի ղրկեցի, որպէս զի լուր ունենաք մեր մասին ու ինք ձեր սրտերը մխիթարէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:2222: которого я и послал к вам для того самого, чтобы вы узнали о нас и чтобы он утешил сердца ваши.
6:22  ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.
6:22. ὃν (to-which) ἔπεμψα (I-dispatched) πρὸς (toward) ὑμᾶς (to-ye) εἰς (into) αὐτὸ (to-it) τοῦτο (to-the-one-this,"ἵνα (so) γνῶτε (ye-might-have-had-acquainted) τὰ (to-the-ones) περὶ (about) ἡμῶν (of-us) καὶ (and) παρακαλέσῃ (it-might-have-called-beside-unto) τὰς (to-the-ones) καρδίας (to-hearts) ὑμῶν. (of-ye)
6:22. quem misi ad vos in hoc ipsum ut cognoscatis quae circa nos sunt et consoletur corda vestraWhom I have sent to you for this same purpose: that you may know the things concerning us, and that he may comfort your hearts.
22. whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts.
6:22. I have sent him to you for this very reason, so that you may know the things that concern us, and so that he may console your hearts.
6:22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and [that] he might comfort your hearts.
Whom I have sent unto you for the same purpose, that ye might know our affairs, and [that] he might comfort your hearts:

22: которого я и послал к вам для того самого, чтобы вы узнали о нас и чтобы он утешил сердца ваши.
6:22  ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.
6:22. quem misi ad vos in hoc ipsum ut cognoscatis quae circa nos sunt et consoletur corda vestra
Whom I have sent to you for this same purpose: that you may know the things concerning us, and that he may comfort your hearts.
6:22. I have sent him to you for this very reason, so that you may know the things that concern us, and so that he may console your hearts.
6:22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and [that] he might comfort your hearts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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. The question, To whom was it sent? is divided between the Ephesians and the Laodiceans. Dr. Lardner has argued strongly in favor of the former; Dr. Paley not less so in favor of the latter.
Albert Barnes: Notes on the Bible - 1834
6:22: Whom I have sent unto you - The churches where Paul had preached, would feel a great interest in his welfare. He was a prisoner at Rome, and it was doubtful what the result would be. In this situation, he felt it proper to despatch a special messenger to give information about his condition; to state what was doing in Rome; to ask the prayers of the churches; and to administer consolation to them in their various trials. The same sentiment in regard to the embassy of Tychicus, is expressed in the Epistle to the Colossians, Col 4:7-8. No small part of the consolation which he would impart to them would be found in these invaluable letters which he bore to them from the apostle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: Phi 2:19, Phi 2:25; Col 4:7, Col 4:8; Th1 3:2; Th2 2:17
John Gill
6:22 Whom I have sent unto you for the same purpose,.... Which shows the great concern the apostle had for the churches, being willing to inform them of everything that might be for their use and service:
that ye might know our affairs; temporal and spiritual, and not only the apostle's affairs, but the affairs of those that were with him, who were concerned in the same common cause:
and that he might comfort your hearts; both by such a relation, and by the ministry of the Gospel to them: believers in Christ are sometimes disconsolate, by reason of indwelling sin, Satan's temptations, the hidings of God's face, afflictions and persecutions, their own sufferings, and those of others; and it is the business of the ministers of Christ to comfort them; their commission is to speak comfortably to them; and they are qualified for it, by inward comforts in their own souls; the Gospel they preach, and the message they bring, is of a comfortable nature; the Spirit of God acts by them, and with them as a comforter; and sad indeed is the state of Zion, or the church of Christ, when it has no comforters.
John Wesley
6:22 That he might comfort your hearts - By relating the supports I find from God, and the success of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
6:22 for the same purpose--Greek, "for this very purpose." Col 4:8 is almost word for word the same as this verse.
our affairs--Greek, "the things concerning us," namely, concerning myself. "Aristarchus, my fellow prisoner, and Marcus, sister's son to Barnabas" (Col 4:10).
6:236:23: Խաղաղութիւն ընդ եղբարս, եւ սէ՛ր հաւատովքն հանդերձ յԱստուծոյ ՚ի Հօրէ՝ եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ[4401]։ [4401] Ոմանք. ՅԱստուծոյ Հօրէ՝ եւ ՚ի Տեառնէ։
23 Խաղաղութի՜ւն եղբայրներին եւ սէ՜ր հաւատով հանդերձ՝ Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
23 Խաղաղութիւն եղբայրներուն եւ սէր հաւատքով մէկտեղ Հօր Աստուծմէն ու Տէր Յիսուս Քրիստոսէն։
Խաղաղութիւն ընդ եղբարս, եւ սէր հաւատովքն հանդերձ յԱստուծոյ ի Հօրէ եւ ի Տեառնէ Յիսուսէ Քրիստոսէ:

6:23: Խաղաղութիւն ընդ եղբարս, եւ սէ՛ր հաւատովքն հանդերձ յԱստուծոյ ՚ի Հօրէ՝ եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ[4401]։
[4401] Ոմանք. ՅԱստուծոյ Հօրէ՝ եւ ՚ի Տեառնէ։
23 Խաղաղութի՜ւն եղբայրներին եւ սէ՜ր հաւատով հանդերձ՝ Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
23 Խաղաղութիւն եղբայրներուն եւ սէր հաւատքով մէկտեղ Հօր Աստուծմէն ու Տէր Յիսուս Քրիստոսէն։
zohrab-1805▾ eastern-1994▾ western am▾
6:2323: Мир братиям и любовь с верою от Бога Отца и Господа Иисуса Христа.
6:23  εἰρήνη τοῖς ἀδελφοῖς καὶ ἀγάπη μετὰ πίστεως ἀπὸ θεοῦ πατρὸς καὶ κυρίου ἰησοῦ χριστοῦ.
6:23. Εἰρήνη (A-peace) τοῖς (unto-the-ones) ἀδελφοῖς ( unto-brethrened ) καὶ (and) ἀγάπη (an-excessing-off) μετὰ (with) πίστεως (of-a-trust) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
6:23. pax fratribus et caritas cum fide a Deo Patre et Domino Iesu ChristoPeace be to the brethren and charity with faith, from God the Father and the Lord Jesus Christ.
23. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.
6:23. Peace to the brothers, and charity with faith, from God the Father and the Lord Jesus Christ.
6:23. Peace [be] to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.
Peace [be] to the brethren, and love with faith, from God the Father and the Lord Jesus Christ:

23: Мир братиям и любовь с верою от Бога Отца и Господа Иисуса Христа.
6:23  εἰρήνη τοῖς ἀδελφοῖς καὶ ἀγάπη μετὰ πίστεως ἀπὸ θεοῦ πατρὸς καὶ κυρίου ἰησοῦ χριστοῦ.
6:23. pax fratribus et caritas cum fide a Deo Patre et Domino Iesu Christo
Peace be to the brethren and charity with faith, from God the Father and the Lord Jesus Christ.
6:23. Peace to the brothers, and charity with faith, from God the Father and the Lord Jesus Christ.
6:23. Peace [be] to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: Peace be to the brethren - If the epistle were really sent to the Ephesians, a people with whom the apostle was so intimately acquainted, it is strange that he mentions no person by name. This objection, on which Dr. Paley lays great stress, (see the preface to this epistle), has not been successfully answered.
Peace - All prosperity, and continual union with God and among yourselves; and love to God and man, the principle of all obedience and union; with faith, continually increasing, and growing stronger and stronger, from God the Father, as the fountain of all our mercies, and the Lord Jesus Christ, through whose sacrifice and mediation they all come.
Albert Barnes: Notes on the Bible - 1834
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; Pe1 5:14; Jo3 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.
From God the Father and the Lord Jesus Christ - The Father and the Son are regarded as equally the author of peace and love; compare notes on Co2 13:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: Peace: Rom 1:7; Co1 1:3; Gen 43:23; Sa1 25:6; Psa 122:6-9; Joh 14:27; Gal 6:16; Pe1 5:14; Rev 1:4
and love: Gal 5:6; Ti1 1:3, Ti1 5:8; Th2 1:3; Ti1 1:14; Plm 1:5-7
John Gill
6:23 Peace be to the brethren,.... The members of the church at Ephesus, who stood in a spiritual relation to each other; meaning all prosperity outward and inward, temporal, spiritual, and eternal; especially peace of conscience under the sprinklings of the blood of Christ, and a view of peace made with God by that blood:
and love with faith from God the Father, and the Lord Jesus Christ; that is, an increase of these graces, and of the exercise of them, is wished for; for otherwise these brethren had both these graces, faith and love; see Eph 1:15; which go together; faith works by love, and love discovers faith, and both are imperfect; faith has something lacking in it, and love is apt to grow cold, and need reviving and increasing; and these, and the increase of them, are from God the Father, who is the God of all grace, and from Jesus Christ, in whom all fulness of grace is; and these things are equally desired from the one as from the other, and shows a plurality of persons in the Godhead, and the equality of Christ with the Father; and such a wish expresses the apostle's great love and affection for the brethren, and points out the things they stand in need of; and which, being asked for such, might be expected to be enjoyed.
John Wesley
6:23 Peace - This verse recapitulates the whole epistle.
Robert Jamieson, A. R. Fausset and David Brown
6:23 love with faith--Faith is presupposed as theirs; he prays that love may accompany it (Gal 5:6).
6:246:24: Շնո՛րհք ընդ ամենեսին՝ ոյք սիրեն զՏէր մեր Յիսուս Քրիստոս անեղծութեամբ[4402]։ Առ Եփեսացիս՝ գրեցաւ ՚ի Հռովմէ ՚ի ձեռն Տիւքիկոսի։ Տունք յժ̃բ։ [4402] Ոմանք յաւելուն. Անեղծութեամբ. ամէն։
24 Շնո՜րհ բոլոր նրանց, որոնք սիրում են մեր Տէր Յիսուս Քրիստոսին անեղծութեամբ:
24 Շնորհք այն ամենուն հետ՝ որոնք մեր Տէր Յիսուս Քրիստոսը անկեղծութեամբ կը սիրեն։ Ամէն։
Շնորհք ընդ ամենեսին ոյք սիրեն զՏէր մեր Յիսուս Քրիստոս անեղծութեամբ:[30] Առ Եփեսացիս գրեցաւ ի Հռովմէ ի ձեռն Տիւքիկոսի:

6:24: Շնո՛րհք ընդ ամենեսին՝ ոյք սիրեն զՏէր մեր Յիսուս Քրիստոս անեղծութեամբ[4402]։ Առ Եփեսացիս՝ գրեցաւ ՚ի Հռովմէ ՚ի ձեռն Տիւքիկոսի։ Տունք յժ̃բ։
[4402] Ոմանք յաւելուն. Անեղծութեամբ. ամէն։
24 Շնո՜րհ բոլոր նրանց, որոնք սիրում են մեր Տէր Յիսուս Քրիստոսին անեղծութեամբ:
24 Շնորհք այն ամենուն հետ՝ որոնք մեր Տէր Յիսուս Քրիստոսը անկեղծութեամբ կը սիրեն։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
6:2424: Благодать со всеми, неизменно любящими Господа нашего Иисуса Христа. Аминь.
6:24  ἡ χάρις μετὰ πάντων τῶν ἀγαπώντων τὸν κύριον ἡμῶν ἰησοῦν χριστὸν ἐν ἀφθαρσίᾳ.
6:24. Ἡ (The-one) χάρις (a-granting) μετὰ (with) πάντων ( of-all ) τῶν (of-the-ones) ἀγαπώντων ( of-excessing-off-unto ) τὸν (to-the-one) κύριον (to-Authority-belonged) ἡμῶν (of-us) Ἰησοῦν (to-an-Iesous) Χριστὸν (to-Anointed) ἐν (in) ἀφθαρσίᾳ. (unto-an-un-degrading-unto)
6:24. gratia cum omnibus qui diligunt Dominum nostrum Iesum Christum in incorruptioneGrace be with all them that love our Lord Jesus Christ in incorruption. Amen.
24. Grace be with all them that love our Lord Jesus Christ in uncorruptness.
6:24. May grace be with all those who love our Lord Jesus Christ, unto incorruption. Amen.
6:24. Grace [be] with all them that love our Lord Jesus Christ in sincerity. Amen.
Grace [be] with all them that love our Lord Jesus Christ in sincerity. Amen. < Written from Rome unto the Ephesians by Tychicus:

24: Благодать со всеми, неизменно любящими Господа нашего Иисуса Христа. Аминь.
6:24  ἡ χάρις μετὰ πάντων τῶν ἀγαπώντων τὸν κύριον ἡμῶν ἰησοῦν χριστὸν ἐν ἀφθαρσίᾳ.
6:24. gratia cum omnibus qui diligunt Dominum nostrum Iesum Christum in incorruptione
Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.
6:24. May grace be with all those who love our Lord Jesus Christ, unto incorruption. Amen.
6:24. Grace [be] with all them that love our Lord Jesus Christ in sincerity. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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. Many profess to love our Lord Jesus who are corrupt in all their ways; on these the grace or favor of God cannot rest; they profess to know him, but in works deny him. Such can neither expect favor here, nor hereafter.
Amen - This is wanting in ABFG, and some others. It is, however, more likely to be a genuine subscription here than most others of its kind. The apostle might have sealed his most earnest wish by this word, which means not so much, so be it! or may it be so! but rather implies the faithfulness of him who had given the promises, and whose prerogative it was to give effect to the prayers which his own Spirit had inspired.
The principal subscriptions to this epistle are the following: To the Ephesians. The Epistle to the Ephesians is finished. To the Ephesians, written from Rome. To the Ephesians, written from Rome by Tychicus. (This is the subscription which we have followed; and it is that of the larger number of modern MSS. and editions.) The Epistle to the Ephesians, written from Rome, and sent by Tychicus - Syriac. To the Ephesians. - aethiopic. Vulgate, no subscription. The end of this epistle, which was written from Rome by Tychicus. Praise be to God for ever. Amen. - Arabic. Written at Rome, and sent by Tychicus. - Coptic. The Sahidic is defective. The Epistle to the Ephesians is ended, which was written at Rome by Tychicus. - Philoxenian Syriac.
We have had already occasion to observe that the subscriptions to the sacred books were not written by the authors themselves, but were added in a much later age, and generally by unskillful hands. They are consequently not much to be depended on, and never should be quoted as a part of the Divine oracles.
1. It may be supposed that on the principal subject of this concluding chapter, the armor of God, I should have been much more diffuse. I answer, my constant aim is just to say enough, and no more, on any point. Whether I attain this, in general, or not, I can still say it is what I have desired. As to the Christian armor, it does not appear to me that the apostle has couched such a profusion of mystical meaning in it as to require a huge volume to explain. I believe the Ephesians did not understand it so; nor did the primitive Church of God. Men of rich imaginations may write large volumes on such subjects; but when they come to be fairly examined, they will be found not to be explanations of the text, on which they professedly treat, but immense bodies of divinity, in which the peculiar creed of the writer, both with respect to doctrine and discipline, is amply set forth. Mr. Gurnal's Christian Armor contains a great many excellences; but surely it does not require such a volume to explain the five verses of this chapter, in which the apostle speaks of the spiritual armor. The grand design of the apostle was to show that truth, righteousness, obedience to the Gospel, faith in our Lord Jesus Christ, a well grounded hope of salvation, a thorough knowledge of the word of God, and a continual dependence on and application to him by prayer, were essentially necessary to every soul who desired to walk uprightly in this life, and finally to attain everlasting blessedness. This is the obvious meaning of the apostle; in this sense it was understood by the Ephesians, and by the primitive Church; we may amplify it as we please.
2. In two or three places, in the preceding notes, I have referred to a piece on a very remarkable rule relative to the Greek article, to be introduced at the end. From the labors of several learned men this subject has acquired considerable importance, and has excited no small interest among Biblical critics. The late benevolent, learned, and excellent Mr. Granville Sharp was, I believe, the first who brought this subject fairly before the public; he was followed by the Rev. Dr. Wordsworth, a learned and intelligent clergyman of the Established Church.
The Rev. Dr. Middleton, late bishop of Calcutta, has presented the subject in all its force and excellence, fortified by innumerable proofs, and a great variety of critical disquisition. The principal design of these writers was to exhibit a new and substantial mode of proving the Divinity of our Lord and Savior. Their works are before the public, and within the reach of all who are capable of judging of this mode of proof.
The piece which I now subjoin is the result of the researches of one of my literary friends, H. S. Boyd, Esq., author of Translations from Chrysostom, etc., who has read the Greek writers, both sacred and profane, with peculiar attention; and has collected a vast number of additional examples, both from prose and poetic writers, for the confirmation and illustration of the rule in question, and in support of the great doctrine of the Godhead of Christ.
The critical reader, who has entered into this subject, will be glad to see such a number of pointed examples brought within his reach, which at once serve the purpose both of philology and divinity. The learned author has transmitted them to me for the purpose of insertion in this place; but want of room has obliged me to omit several of his quotations.
I would not wish the reader to suppose that these are the only proofs of the grand doctrine of the Godhead of Christ; they are not: the Holy Scripture, in its plain, obvious meaning, independently of such criticism, affords the most luminous and convincing proofs of the doctrine in question; but this is no sufficient reason that we should reject any additional light which may come to us in the way of Divine Providence.
Finished the correction for a new edition, Dec. 15th, 1831.
Albert Barnes: Notes on the Bible - 1834
6:24: Grace be, ... - note, Rom 16:20.
That love our Lord Jesus Christ - see the notes on Co1 16:22.
In sincerity - Margin, "with incorruption." With a pure heart; without dissembling; without hypocrisy. There could not be a more appropriate close of the Epistle than such a wish; there will be nothing more needful for us when we come to the close of life than the consciousness that we love the Lord Jesus Christ in sincerity. To writer and reader may this be equally the inestimable consolation then! Better, far better then will be the evidence of such sincere love, than all the wealth which toil can gain, all the honors which the world can bestow - than the most splendid mansion, or the widest fame. The subscription to this Epistle, like those affixed to the other epistles, is of no authority, but in this instance there is every reason to believe that it is correct. Compare notes at the end of the Epistle to the Romans and 1 Corinthians.
Next: Philippians Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: Grace: Co1 16:23; Co2 13:14; Col 4:18; Ti2 4:22; Tit 3:15; Heb 13:25
love: Joh 21:15-17; Co1 16:22
in sincerity: or, with incorruption, Mat 22:37; Co2 8:8, Co2 8:12; Tit 2:7
Amen: Mat 6:13, Mat 28:20
Next: Philippians Introduction
Geneva 1599
6:24 Grace [be] with all them that love our Lord Jesus Christ (m) in sincerity. Amen. "[To [the] Ephesians written from Rome, by Tychicus.]"
(m) Or to immortality, to life everlasting.
John Gill
6:24 Grace be with all them that love our Lord Jesus Christ,.... Christ is the object of love, and a lovely object he is: he is to be loved because of the loveliness of his person, and the transcendent excellencies that are in him; because of his suitableness and fulness as a Saviour; and because of his great love shown to his church and people; and because of the relations he stands in to them, and the communion they have with him: love to Christ is a grace of the Spirit, and is in all believers; and though it is imperfect, and sometimes cold, it will abide for ever; it ought to be universal and superlative; all of Christ is to be loved, and he is to be loved above all: and it shows itself in a value for his Gospel, and the truths of it; in an esteem of his ordinances, and a regard to his commands; in parting with all for Christ, when called for; and in bearing all for his sake; in a well pleasedness in his company and presence, and in a concern for his absence, and in an uneasiness until he is enjoyed again: it should be fervent, and constant, and cordial, and, as here said,
in sincerity; from the heart, and with all the heart, and without hypocrisy; not in word only, but in deed and in truth; which appears when he is loved, as before observed: and the apostle wishes "grace" to all such sincere and hearty lovers of him; by which may be meant a fresh discovery of the free grace, love, and favour of God in Christ to them; and a fresh supply of grace from the fulness of it in Christ; and a larger measure of the grace of the Spirit to carry on the good work begun in them; as well as a continuation of the Gospel of the grace of God with them, and an increase of spiritual gifts. Grace may be connected with the word translated "sincerity", and be rendered "grace with incorruption": or incorruptible grace, as true grace is an incorruptible seed; or "grace with immortality": and so the apostle wishes not only for grace here, but for eternal happiness and glory hereafter; and then closes the epistle with an Amen, as a confirmation and asseveration of the truth of the doctrines contained in it, and as expressive of his earnest desire that the several petitions in it might be granted, and of his faith and confidence that they would be fulfilled.
The subscription,
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 Eph 3:1; and that it was sent by Tychicus, seems very likely from Eph 6:21.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
6:24 Contrast the malediction on all who love Him not (1Cor 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" (1Pet 3:4). Not a fleeting, earthly love, but a spiritual and eternal one [ALFORD]. Contrast Col 2:22, worldly things "which perish with the using." Compare 1Cor 9:25, "corruptible . . . incorruptible crown." "Purely," "holily" [ESTIUS], without the corruption of sin (See on 1Cor 3:17; 2Pet 1:4; Jude 1:10). Where the Lord Jesus has a true believer, there I have a brother [BISHOP M'IKWAINE]. He who is good enough for Christ, is good enough for me [R. HALL]. The differences of opinion among real Christians are comparatively small, and show that they are not following one another like silly sheep, each trusting the one before him. Their agreement in the main, while showing their independence as witnesses by differing in non-essentials, can only be accounted for by their being all in the right direction (Acts 15:8-9; 1Cor 1:2; 1Cor 12:3).