返回Chapter 6
Chapter 6
Chapter Six
Eph. 6:1. Children, obey your parents in the Lord,
As a sculptor, reproducing the figure of the human body, first creates the head, then the neck, and finally the legs, so too Paul, having spoken of the husband as the first principle, and the wife as the second principle, now speaks of the third principle — children. For over the wife one husband has authority, but over children the wife also has authority. So "obey," he says, "your parents," but "in the Lord," that is, when their commands are in agreement with the law of the Lord. Because if a father urges toward impiety, or wishes to make his daughter a harlot, or wants to teach his son a shameful way of conduct, such commands are contrary to the Lord, and they must not be obeyed.
Eph. 6:1. "for justice demands this."
Eph. 6:2. Honor your father and mother, this is the first commandment with a promise:
And by nature this is, he says, just, and it is commanded by the law. But how does he say that this is the first commandment? For this is not the first commandment, but rather: "thou shalt not kill, thou shalt not commit adultery." But notice that he added: "with a promise." For those first commandments do not speak of a promise and a reward, because they contain a prohibition of evil, not a command to do good; and there is no reward for one who merely abstains from evil. But this commandment, since it concerns the doing of good, is the first to contain a promise. And the order is remarkable. As soon as the lawgiver turned people away from evil deeds, intending to lead them toward the doing of good works, he placed honor toward parents in the first place. For since they are the first benefactors to us after God, as the sources of life, it is only just that they be the first to enjoy our fruits.
Eph. 6:3. To be well with you, and you may be long-lived on the earth.
Look how briefly and concisely he speaks in the present case, because children are not able to follow a lengthy discourse. And besides, if a husband will conform to the laws which he set forth above, little effort is needed to bring children into submission. But he does not speak of the Kingdom or of anything lofty, but points to what the childish soul especially desires to hear, because his word is addressed to children. And what is more pleasant for children than long life? At one time this was also prescribed by law to the Jews, as to children, since they were not able to hear anything more perfect.
Eph. 6:4. And you, fathers, do not provoke your children,
He did not say: love; because nature demands this from them even apart from their will, but: "do not provoke," that is, do not deprive them of their portion and inheritance, do not oppress them harshly, treating them not as free persons but as slaves, and constantly be patient with them.
Eph. 6:4. But bring them up in the discipline and instruction of the Lord.
He goes back to the beginning and foundation of obedience and shows fathers how they can make their children obedient. For if you wish, he says, that your children obey you, bring them up in the word of God, and do not say that it is the business of monks to read the Divine Scripture. For this is the duty of every Christian, and especially of those living in the world, since they are in greater need of help, as they live in the midst of the tumult of life. Likewise it is needful for you that your children hear the Scripture; for from it they can learn: "Honor your father and your mother." Then, you bring up your son on Greek writings, from which all that is worst is learned, and will you not nourish him with the word of God?
Eph. 6:5. Slaves, obey your masters according to the flesh
Since the virtue of servants also contributes to the good order of the household, he does not leave this aspect without attention either, but approaches it last, because it is also last in its dignity. But he speaks with them not as with unreasonable children, but as with mature persons, as we shall point out further on. Obey, he says, your masters according to the flesh, that is, temporary ones. He immediately comforts them, pointing out that slavery is temporary and is abolished together with the flesh.
Eph. 6:5. with fear and trembling, in singleness of your heart, as unto Christ,
Concerning the wife he simply said: "let her fear her husband," but here he expresses it more strongly: for trembling is the highest degree of fear. For the wife is equal to the husband and free, but slaves are not equal. Although they too are brothers in Christ, since he commands that even the free submit to one another, and even the wife to the husband, how much more must slaves submit to their masters. For this is not some degrading matter, but on the contrary, it is the highest nobility — to know how to humble oneself and yield to one's neighbor. And since many slaves fear their masters not out of good will, but secretly scheme and plot against them, he adds: "in singleness of heart," eliminating scheming.
Eph. 6:6. Not with visible service only, as men-pleasers,
That is, not only in the presence and before the eyes of your masters, but also in their absence, serve them in the same way.
Eph. 6:6. but as slaves of Christ,
One who pleases men does not serve Christ, as he says in another place: "if I yet pleased men, I should not be the servant of Christ" (Gal. 1:10).
Eph. 6:6. Fulfilling the will of God from the soul,
Eph. 6:7. Serving with goodwill,
For it is possible to serve in simplicity of heart and sincerely, but not with all one's strength, fulfilling only some particular task; therefore he now adds: "from the soul," that is, with all strength and readiness; even "with zeal," that is, with complete devotion and willingness, and not under compulsion. In such a case, even the lowliness of servitude is removed, if slaves voluntarily do good and do not wait for compulsion and beatings. By the will of God he means either submission (for God desires this, that is, good order), or he is saying: in that obey your masters, slaves, which God wills. For it may happen that, as was also said concerning children, masters urge them toward something shameful or toward impiety, and this is not the divine will.
Eph. 6:7. "as to the Lord, and not as to men,"
For God Himself accepts good disposition toward masters, since He Himself established this good order, and he who does not serve them as he ought opposes the divine law.
Eph. 6:8. Knowing that whatever good thing each one does, he will receive the same from the Lord, whether he is a slave or free.
Since probably many of the masters — being pagans and unbelievers — did no good toward the slaves who served them well, he says: if you do not receive a reward from your master according to the flesh, you will receive it from the Lord of all. And here he showed that he speaks with them as with mature people, and not as with children. For to children he pointed to earthly longevity, but to these he pointed to the future.
Eph. 6:9. And you, masters, do the same things unto them,
"In the same way." How? Serve willingly and not as people-pleasers, but with fear and trembling, that is, in relation to God. For although he did not express this directly in words, he desires it. For the master also serves the slave, caring for him and providing him with everything necessary and generally supporting him and condescending to him, and, as Solomon says, sharing labor with him. But listen to what is said next:
Eph. 6:9. tempering the strictness,
He did not say: leaving aside the whip, but even "severity," and all the more so punishment, that is, do not be harsh even in threats.
Eph. 6:9. knowing that both over you yourselves and over them¹⁴ there is a Lord in the heavens,
See how He frightens. For the Lord says: "with what measure you mete, it shall be measured to you" (Matt. 7:2). Lest you also hear: "You wicked servant! I forgave you all that debt because you begged me; should you not also have had mercy on your fellow servant?" (Matt. 18:32–33).
Eph. 6:9. "with Whom there is no respect of persons."
Do not think, he says, that if you are cruel to your slave, you will not give an answer before God on account of the insignificance of that person (the slave). For this is characteristic of external laws, which recognize the distinction between nobility and slavery, because those laws are from men. But here it is not so, because you yourself are also a slave of the same Lord, even if you are cruel toward your slave: for in the beginning God did not create slavery, but it was produced by greed (as in the case of captives) and the dishonoring of parents, as happened with Canaan. But even though it did not originate from God, nevertheless God sanctioned subordination for the sake of good order, and so that life would not be burdened with blood.
Eph. 6:10. Finally, my brethren, be strengthened in the Lord and in the might of His power.
The household of each person is like an army: therefore, having already put all forces in order, he leads them out to war. For if each individual does not violate his own order, then military affairs will also be in good condition. And since he has already put in order much that seemed disordered, do not be afraid, he says, but be bold in the strength of the Lord. For He does not simply have strength, but "the power of strength," that is, He has strength ineffable and all-surpassing.
Eph. 6:11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil,
What the full armor consists of, he will show a little later. But notice why he did not say: battles or wars, but – "schemes." "Schemes" means seduction and entrapment through cunning. For the enemy does not openly propose sin; for example, he does not openly incline one to idolatry, but disposes one to it by another means, through craftiness, that is, by plausible speech and the use of cunning. Paul, by indicating that the adversary is terrible and resourceful, encourages them and urges them to caution.
Eph. 6:12. because our struggle is not against blood and flesh,
And He says this not to arouse fear, but to make them attentive. For the one who points out the strength of the enemy thereby makes his own people more cautious. Our struggle, he says, is not with an ordinary enemy, and not with people similar and equal in strength to us.
Eph. 6:12. but against principalities, against powers,
As God has beginnings and authorities, so also the arrogant tyrant established similar orders for himself.
Eph. 6:12. against the world-rulers
Rulers of the world or creation is not meant here. For Scripture usually calls "the world" wicked deeds and those who commit them, as in the expression: "you are not of the world" (John 15:19), that is, not of the number of those who do evil. These are ruled by demons, because they voluntarily gave themselves over to slavery to them.
Eph. 6:12. darkness of this age,
Darkness he calls wickedness, which exists and is present in this age, but does not extend beyond it.
Eph. 6:12. against the spirits of wickedness
So he calls the demons. And since angels are also spirits, he added "of wickedness"; because those are spirits of goodness and light. And by saying that we wrestle not against flesh and blood, he makes known through contrast that we wrestle against those who are agile, invincible in cunning, and difficult to catch.
Eph. 6:12. heavenly places (ἐν τοῖς ἐπουρανίοις).
Through this he again urges the listener to vigilance. The danger, he says, is in a great matter, for the issue is not about earthly and perishable things, but about heavenly ones. The preposition "in" (ἐν) is used instead of "for" and "for the sake of" (διά), as if to say: we fight for the sake of heavenly things, and therefore one must be watchful.
Eph. 6:13. For this reason take up the whole armor of God, that you may be able to withstand in the evil day
That is, in the present age, because he calls it an evil day from the evil deeds committed in it. He also encourages by pointing out that the time of struggle is brief. For, by calling it a day, he indicates its brevity.
Eph. 6:13. and, having overcome all things, to stand firm.
Having overcome all passions and shameful desires, that is, having conquered and put them to death. And since many have fallen even after victory, he says: "to stand." Even after victory, firmness is needed, so that the one defeated does not rise up in war again. For if we give ourselves over to carelessness, the slain enemy will surely come to life again. Note that it is possible both to overcome and to stand firm, and we must not afterward lose heart on the pretext that the enemies are powerful. For we have been given such strength and taught such skill that we can fight even against demons, and even more — not only fight, but be so fearsome to demons, by the power of Him who dwells in us, that we need not even struggle, but simply trample upon serpents and scorpions. Paul says this because their adversaries were many, teaching that through these people demons wage war against us. Therefore, do not be angry at people, but arm yourselves against demons.
Eph. 6:14. Stand therefore, having girded your loins with truth
In the matter of war, the first thing is to know how to stand well; therefore Paul first of all gives counsel concerning standing, requiring that it be proper, befitting soldiers — upright. For he who stands in the proper manner stands upright, not inclining toward anything, just as he who does not stand is not upright; for example, a lustful person, a lover of money, and one living luxuriously does not stand upright but inclines toward something. After the standing, he girds the soldier, of course in a spiritual sense, and the one who is dissolute and in a state of relaxation from desires, he binds together, drawing tight by means of a belt. By "loins" he means the courage of the soul and the strength that endures all things. As the keel is to ships, so the loins in living creatures constitute a kind of foundation. Therefore we too, from fatigue, often rest by placing our hands on our loins. Such also is the position of the spiritual loins, which the apostle commands to gird with truth, consisting both in doctrine and in life. For none of the heretics is girded with truth, but they revolve below, around the earth, having no ability to comprehend anything lofty, but with human thoughts that revolve downward they investigate divine things. Moreover, being unsteady in life as well, and submitting to the seductions of the world, they not only are not girded with truth but, having fallen low, even thirst for falsehood. But we must not be such, but in all things follow truth: whether it be doctrine, we must seek truth in it; whether it be life, likewise. We must be sincere, free from guile, not allowing falsehood toward one another. If we are thus girded, we shall be in a condition to press toward the goal; and by this girding he indicates that we must always be armed, as David also says: "like a belt with which he is always girded" (Ps. 108:19); for we are in unceasing war. Gregory the Theologian, however, understands by our loins the desiring faculty (for in the loins are the inward parts, which in Scripture are a symbol of desire), and by truth the contemplative faculty. Therefore he affirms that Paul here exhorts us to gird every desire of ours with contemplation and meditation upon God. For he who contemplates God and finds joy in Him as the truly Beloved will not allow his desire to turn toward anything base and revolve around earthly things.
Eph. 6:14. and having put on the breastplate of righteousness,
Here he calls righteousness the virtuous life in general, as if saying: having clad your breast with righteous deeds. For just as a breastplate makes a person invulnerable, so too does righteousness for the one who has clothed himself in it.
Eph. 6:15. And having shod your feet with the readiness of the gospel of peace;
He well proposes to us the greaves also. By this he speaks either of the need to be ready for the proclamation and preaching of the Gospel. For "beautiful," he says, "are the feet of him who announces peace" (Isa. 53:7). Or that we must be ready for our departure, living according to the Gospel. For feet are a symbol of life; therefore he also says: "walk carefully" (Eph. 5:15). And the readiness to proclaim the Gospel means good works, to which the Lord also attends, as it is said: "the preparation of their heart Thine ear hath heard" (Ps. 10:17). He also well said: "peace." Since he had mentioned war and battle, he shows that this war must be waged against demons, not against people — for the Gospel is about peace — and that in fighting against demons, we remain at peace with God, Whom we must not provoke again to war against us by breaking the peace. But the good news already is; the victory has been accomplished; therefore let us not be afraid.
Eph. 6:16. But above all, take up the shield of faith,
Above all, by the words "above all" he points to the truth and righteousness mentioned earlier, and the hope of the Gospel. For all of this requires faith. But by faith here he means not the knowledge of true worship of God, but faith free from doubt, which makes one believe in the future as though it were the present, which performs signs and is so fervent and ardent that it even moves mountains. Therefore, just as a shield covers the entire body, enclosing and protecting it like a wall, so too faith without doubt is a fortress for the entire soul. Such faith, and not mere reasoning, is a shield. A shield protects, while those only hinder.
Eph. 6:16. with which you will be able to extinguish all the fiery arrows of the evil one;
That is, shameful desires, thoughts of unbelief (such as: will there be a resurrection? will there be a judgment?) and temptations. "Fiery" not only because lusts kindle and inflame toward shameful deeds, but also because here we are, as it were, burned by our conscience. Moreover, the devil also sets us on fire both through thoughts of unbelief and through temptations. But faith extinguishes this; for if it subdues demons, then all the more so the passions. For if lust inflames you, by believing in the future blessings and joy, you will extinguish it; if temptation burns you, by believing in the future, you will find consolation. Consider with what fire Abraham was burned when he was offering his son as a sacrifice, but faith extinguished that flame.
Eph. 6:17. And take the helmet of salvation,
That is, saving and protecting. For if we have faith (saving and guarding us), then we will soon receive also salvific thoughts, guarding our head or governing mind.
Eph. 6:17. And the sword of the Spirit, which is the Word of God.
In the above, Paul armed us so that enemies would not harm us, but now he gives a weapon by which we ourselves can inflict great harm upon our enemies. So, by the sword of the Spirit he figuratively means either the Spirit Himself, or the spiritual life, by which the head of the dragon is crushed. And this spiritual sword is the word of God, that is, the commandment. For if we fulfill His commandments, we will slay the cunning serpent, as Isaiah says (Isa. 27:1). Or the word of God is the expression: "in the name of Jesus Christ, rise up and walk" (Acts 3:6), and similar ones. Or by the sword of the Spirit he simply means spiritual wisdom. "For the word of God is living and active and sharper than any sword" (Heb. 4:12), and he who possesses the gift of this spiritual sword and speaks divine things is invincible, as was Paul himself.
Eph. 6:18. With all prayer and supplication, pray at all times in the spirit,
Having armed them, he finally leads them to the King, to entreat Him to stretch out His hand. For having said, "you shall be able to quench," lest they become proud, he says: you have need of God and can accomplish the entire task together with the aforementioned prayer, praying not simply, but "with all prayer and supplication," with weeping, beating of the breast, genuflection, and similar actions. And not only at the appointed hours, but "at all times" and "in the Spirit," that is, asking for spiritual things, not worldly ones. But in saying, "pray with all prayer," he hints that it is possible even while performing prayer not to pray, when someone engages in idle talk.
Eph. 6:18. "and strive for this very thing"
Or he speaks here of all-night vigils, or of the wakefulness of the soul; both can be understood. For one who is armed and standing before the king must be watchful.
Eph. 6:18. "with all perseverance and supplication"
Prayer joined with patience is indeed such, like that of the Canaanite woman, the widow, and Anna.
Eph. 6:18. for all the saints:
Eph. 6:19. and for me,
So, one must pray not only for oneself. But notice the humility: for he places himself last, and asks the disciples to pray, and this is the one who was in chains for Christ. And Peter too was in chains, and earnest prayer was offered for him by the Church.
Eph. 6:19. "that utterance may be given unto me, that I may open my mouth boldly"
So then, he does not worry about what to say, but as Christ said: "do not worry about how or what to say, for in that hour it will be given to you what to say" (Matt. 10:19), so too he, opening his mouth, conveyed what God commanded; and so he accomplished all things by divine grace. From this you will understand the spiritual sword, which is the word of God.
Eph. 6:19. "to boldly proclaim the mystery of the gospel,"
Eph. 6:20. for which I am an ambassador in chains, that I may speak boldly, as I ought to speak.
That is, so that I might, as is fitting, defend myself as a preacher of the faith, with boldness and courage and great prudence. But to whom are you fulfilling your embassy? To people, in order to reconcile them with God; but they have bound me, although by law ambassadors should not be subjected to any violence. So, although chains have been placed on me to restrain my boldness, your prayer will open my mouth, so that I may dare to speak all that the one who entrusted me with the embassy has commanded me. Do you see? The sword is boldness in the preaching of the word of God, which Paul wished to speak in the opening of his mouth.
Eph. 6:21. But that you also may know about my circumstances and affairs, Tychicus, the beloved brother and faithful
What pertained to teaching and consolation, he himself explained through the epistle; but when he mentioned his bonds, he does not dwell on discussing them, but leaves something for Tychicus to tell about him, so that the presence of this brother would not be without purpose. Since he is "beloved," he knows everything; since he is "faithful," he will not lie.
Eph. 6:21. a servant in the Lord,
That is, serving for God and in a divine work, and not for the sake of anything worldly or in regard to anything earthly; or – a brother in the Lord, that is, a spiritual brother.
Eph. 6:22. Whom I have sent unto you for this very purpose, that you may know about us, and that he may comfort your hearts.
Saint John Chrysostom says the following: "that you may know about us," that is, that he may inform you of what is happening with me and not allow you to be disheartened on my account, since I am in afflictions and wear chains. And this indicates love both on his part toward them and on their part toward him.
Eph. 6:23. Peace to the brethren and love with faith from God the Father and the Lord Jesus Christ.
He asks for them peace and love with faith. And this means the following: either that they should love not those of other beliefs, but only the faithful, or that they must also have faith in order to have hope concerning the future. For without faith love is useless, and even more, without faith there would be no love. Which is what he said with the words: peace and love with faith. And teaching in what manner peace will come, he added: through love. And love in what manner? If we have faith.
Eph. 6:24. Grace be with all who love our Lord Jesus Christ with an unchanging love. Amen.
Here he separated peace from grace, setting each apart, although everywhere he joined them together. "In incorruption" (that is, unchangeably), meaning in purity, or those who love Christ not in wealth and glory, but in incorruptible goods, that is, for the sake of the incorruptible; or, that the one who loves Christ loves Him through His virtue. For sin is corruption, and virtue is incorruption. For just as we say of a virgin that she is corrupted, so also of the soul; therefore Paul also says: "lest your minds should be corrupted" (2 Cor. 11:3), and "men of corrupt minds" (2 Tim. 3:8). Therefore it behooves us also to show our love for Christ through purity of life and the pursuit of those incorruptible goods, and in general through every virtuous life that keeps the soul blameless, not corrupted either by false teaching or by ungodliness, keeping it in Christ Himself, the blameless Bridegroom of virgin and blameless souls, to Whom be glory unto the ages of ages. Amen.
Eph. 6:1. Children, obey your parents in the Lord,
As a sculptor, reproducing the figure of the human body, first creates the head, then the neck, and finally the legs, so too Paul, having spoken of the husband as the first principle, and the wife as the second principle, now speaks of the third principle — children. For over the wife one husband has authority, but over children the wife also has authority. So "obey," he says, "your parents," but "in the Lord," that is, when their commands are in agreement with the law of the Lord. Because if a father urges toward impiety, or wishes to make his daughter a harlot, or wants to teach his son a shameful way of conduct, such commands are contrary to the Lord, and they must not be obeyed.
Eph. 6:1. "for justice demands this."
Eph. 6:2. Honor your father and mother, this is the first commandment with a promise:
And by nature this is, he says, just, and it is commanded by the law. But how does he say that this is the first commandment? For this is not the first commandment, but rather: "thou shalt not kill, thou shalt not commit adultery." But notice that he added: "with a promise." For those first commandments do not speak of a promise and a reward, because they contain a prohibition of evil, not a command to do good; and there is no reward for one who merely abstains from evil. But this commandment, since it concerns the doing of good, is the first to contain a promise. And the order is remarkable. As soon as the lawgiver turned people away from evil deeds, intending to lead them toward the doing of good works, he placed honor toward parents in the first place. For since they are the first benefactors to us after God, as the sources of life, it is only just that they be the first to enjoy our fruits.
Eph. 6:3. To be well with you, and you may be long-lived on the earth.
Look how briefly and concisely he speaks in the present case, because children are not able to follow a lengthy discourse. And besides, if a husband will conform to the laws which he set forth above, little effort is needed to bring children into submission. But he does not speak of the Kingdom or of anything lofty, but points to what the childish soul especially desires to hear, because his word is addressed to children. And what is more pleasant for children than long life? At one time this was also prescribed by law to the Jews, as to children, since they were not able to hear anything more perfect.
Eph. 6:4. And you, fathers, do not provoke your children,
He did not say: love; because nature demands this from them even apart from their will, but: "do not provoke," that is, do not deprive them of their portion and inheritance, do not oppress them harshly, treating them not as free persons but as slaves, and constantly be patient with them.
Eph. 6:4. But bring them up in the discipline and instruction of the Lord.
He goes back to the beginning and foundation of obedience and shows fathers how they can make their children obedient. For if you wish, he says, that your children obey you, bring them up in the word of God, and do not say that it is the business of monks to read the Divine Scripture. For this is the duty of every Christian, and especially of those living in the world, since they are in greater need of help, as they live in the midst of the tumult of life. Likewise it is needful for you that your children hear the Scripture; for from it they can learn: "Honor your father and your mother." Then, you bring up your son on Greek writings, from which all that is worst is learned, and will you not nourish him with the word of God?
Eph. 6:5. Slaves, obey your masters according to the flesh
Since the virtue of servants also contributes to the good order of the household, he does not leave this aspect without attention either, but approaches it last, because it is also last in its dignity. But he speaks with them not as with unreasonable children, but as with mature persons, as we shall point out further on. Obey, he says, your masters according to the flesh, that is, temporary ones. He immediately comforts them, pointing out that slavery is temporary and is abolished together with the flesh.
Eph. 6:5. with fear and trembling, in singleness of your heart, as unto Christ,
Concerning the wife he simply said: "let her fear her husband," but here he expresses it more strongly: for trembling is the highest degree of fear. For the wife is equal to the husband and free, but slaves are not equal. Although they too are brothers in Christ, since he commands that even the free submit to one another, and even the wife to the husband, how much more must slaves submit to their masters. For this is not some degrading matter, but on the contrary, it is the highest nobility — to know how to humble oneself and yield to one's neighbor. And since many slaves fear their masters not out of good will, but secretly scheme and plot against them, he adds: "in singleness of heart," eliminating scheming.
Eph. 6:6. Not with visible service only, as men-pleasers,
That is, not only in the presence and before the eyes of your masters, but also in their absence, serve them in the same way.
Eph. 6:6. but as slaves of Christ,
One who pleases men does not serve Christ, as he says in another place: "if I yet pleased men, I should not be the servant of Christ" (Gal. 1:10).
Eph. 6:6. Fulfilling the will of God from the soul,
Eph. 6:7. Serving with goodwill,
For it is possible to serve in simplicity of heart and sincerely, but not with all one's strength, fulfilling only some particular task; therefore he now adds: "from the soul," that is, with all strength and readiness; even "with zeal," that is, with complete devotion and willingness, and not under compulsion. In such a case, even the lowliness of servitude is removed, if slaves voluntarily do good and do not wait for compulsion and beatings. By the will of God he means either submission (for God desires this, that is, good order), or he is saying: in that obey your masters, slaves, which God wills. For it may happen that, as was also said concerning children, masters urge them toward something shameful or toward impiety, and this is not the divine will.
Eph. 6:7. "as to the Lord, and not as to men,"
For God Himself accepts good disposition toward masters, since He Himself established this good order, and he who does not serve them as he ought opposes the divine law.
Eph. 6:8. Knowing that whatever good thing each one does, he will receive the same from the Lord, whether he is a slave or free.
Since probably many of the masters — being pagans and unbelievers — did no good toward the slaves who served them well, he says: if you do not receive a reward from your master according to the flesh, you will receive it from the Lord of all. And here he showed that he speaks with them as with mature people, and not as with children. For to children he pointed to earthly longevity, but to these he pointed to the future.
Eph. 6:9. And you, masters, do the same things unto them,
"In the same way." How? Serve willingly and not as people-pleasers, but with fear and trembling, that is, in relation to God. For although he did not express this directly in words, he desires it. For the master also serves the slave, caring for him and providing him with everything necessary and generally supporting him and condescending to him, and, as Solomon says, sharing labor with him. But listen to what is said next:
Eph. 6:9. tempering the strictness,
He did not say: leaving aside the whip, but even "severity," and all the more so punishment, that is, do not be harsh even in threats.
Eph. 6:9. knowing that both over you yourselves and over them¹⁴ there is a Lord in the heavens,
See how He frightens. For the Lord says: "with what measure you mete, it shall be measured to you" (Matt. 7:2). Lest you also hear: "You wicked servant! I forgave you all that debt because you begged me; should you not also have had mercy on your fellow servant?" (Matt. 18:32–33).
Eph. 6:9. "with Whom there is no respect of persons."
Do not think, he says, that if you are cruel to your slave, you will not give an answer before God on account of the insignificance of that person (the slave). For this is characteristic of external laws, which recognize the distinction between nobility and slavery, because those laws are from men. But here it is not so, because you yourself are also a slave of the same Lord, even if you are cruel toward your slave: for in the beginning God did not create slavery, but it was produced by greed (as in the case of captives) and the dishonoring of parents, as happened with Canaan. But even though it did not originate from God, nevertheless God sanctioned subordination for the sake of good order, and so that life would not be burdened with blood.
Eph. 6:10. Finally, my brethren, be strengthened in the Lord and in the might of His power.
The household of each person is like an army: therefore, having already put all forces in order, he leads them out to war. For if each individual does not violate his own order, then military affairs will also be in good condition. And since he has already put in order much that seemed disordered, do not be afraid, he says, but be bold in the strength of the Lord. For He does not simply have strength, but "the power of strength," that is, He has strength ineffable and all-surpassing.
Eph. 6:11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil,
What the full armor consists of, he will show a little later. But notice why he did not say: battles or wars, but – "schemes." "Schemes" means seduction and entrapment through cunning. For the enemy does not openly propose sin; for example, he does not openly incline one to idolatry, but disposes one to it by another means, through craftiness, that is, by plausible speech and the use of cunning. Paul, by indicating that the adversary is terrible and resourceful, encourages them and urges them to caution.
Eph. 6:12. because our struggle is not against blood and flesh,
And He says this not to arouse fear, but to make them attentive. For the one who points out the strength of the enemy thereby makes his own people more cautious. Our struggle, he says, is not with an ordinary enemy, and not with people similar and equal in strength to us.
Eph. 6:12. but against principalities, against powers,
As God has beginnings and authorities, so also the arrogant tyrant established similar orders for himself.
Eph. 6:12. against the world-rulers
Rulers of the world or creation is not meant here. For Scripture usually calls "the world" wicked deeds and those who commit them, as in the expression: "you are not of the world" (John 15:19), that is, not of the number of those who do evil. These are ruled by demons, because they voluntarily gave themselves over to slavery to them.
Eph. 6:12. darkness of this age,
Darkness he calls wickedness, which exists and is present in this age, but does not extend beyond it.
Eph. 6:12. against the spirits of wickedness
So he calls the demons. And since angels are also spirits, he added "of wickedness"; because those are spirits of goodness and light. And by saying that we wrestle not against flesh and blood, he makes known through contrast that we wrestle against those who are agile, invincible in cunning, and difficult to catch.
Eph. 6:12. heavenly places (ἐν τοῖς ἐπουρανίοις).
Through this he again urges the listener to vigilance. The danger, he says, is in a great matter, for the issue is not about earthly and perishable things, but about heavenly ones. The preposition "in" (ἐν) is used instead of "for" and "for the sake of" (διά), as if to say: we fight for the sake of heavenly things, and therefore one must be watchful.
Eph. 6:13. For this reason take up the whole armor of God, that you may be able to withstand in the evil day
That is, in the present age, because he calls it an evil day from the evil deeds committed in it. He also encourages by pointing out that the time of struggle is brief. For, by calling it a day, he indicates its brevity.
Eph. 6:13. and, having overcome all things, to stand firm.
Having overcome all passions and shameful desires, that is, having conquered and put them to death. And since many have fallen even after victory, he says: "to stand." Even after victory, firmness is needed, so that the one defeated does not rise up in war again. For if we give ourselves over to carelessness, the slain enemy will surely come to life again. Note that it is possible both to overcome and to stand firm, and we must not afterward lose heart on the pretext that the enemies are powerful. For we have been given such strength and taught such skill that we can fight even against demons, and even more — not only fight, but be so fearsome to demons, by the power of Him who dwells in us, that we need not even struggle, but simply trample upon serpents and scorpions. Paul says this because their adversaries were many, teaching that through these people demons wage war against us. Therefore, do not be angry at people, but arm yourselves against demons.
Eph. 6:14. Stand therefore, having girded your loins with truth
In the matter of war, the first thing is to know how to stand well; therefore Paul first of all gives counsel concerning standing, requiring that it be proper, befitting soldiers — upright. For he who stands in the proper manner stands upright, not inclining toward anything, just as he who does not stand is not upright; for example, a lustful person, a lover of money, and one living luxuriously does not stand upright but inclines toward something. After the standing, he girds the soldier, of course in a spiritual sense, and the one who is dissolute and in a state of relaxation from desires, he binds together, drawing tight by means of a belt. By "loins" he means the courage of the soul and the strength that endures all things. As the keel is to ships, so the loins in living creatures constitute a kind of foundation. Therefore we too, from fatigue, often rest by placing our hands on our loins. Such also is the position of the spiritual loins, which the apostle commands to gird with truth, consisting both in doctrine and in life. For none of the heretics is girded with truth, but they revolve below, around the earth, having no ability to comprehend anything lofty, but with human thoughts that revolve downward they investigate divine things. Moreover, being unsteady in life as well, and submitting to the seductions of the world, they not only are not girded with truth but, having fallen low, even thirst for falsehood. But we must not be such, but in all things follow truth: whether it be doctrine, we must seek truth in it; whether it be life, likewise. We must be sincere, free from guile, not allowing falsehood toward one another. If we are thus girded, we shall be in a condition to press toward the goal; and by this girding he indicates that we must always be armed, as David also says: "like a belt with which he is always girded" (Ps. 108:19); for we are in unceasing war. Gregory the Theologian, however, understands by our loins the desiring faculty (for in the loins are the inward parts, which in Scripture are a symbol of desire), and by truth the contemplative faculty. Therefore he affirms that Paul here exhorts us to gird every desire of ours with contemplation and meditation upon God. For he who contemplates God and finds joy in Him as the truly Beloved will not allow his desire to turn toward anything base and revolve around earthly things.
Eph. 6:14. and having put on the breastplate of righteousness,
Here he calls righteousness the virtuous life in general, as if saying: having clad your breast with righteous deeds. For just as a breastplate makes a person invulnerable, so too does righteousness for the one who has clothed himself in it.
Eph. 6:15. And having shod your feet with the readiness of the gospel of peace;
He well proposes to us the greaves also. By this he speaks either of the need to be ready for the proclamation and preaching of the Gospel. For "beautiful," he says, "are the feet of him who announces peace" (Isa. 53:7). Or that we must be ready for our departure, living according to the Gospel. For feet are a symbol of life; therefore he also says: "walk carefully" (Eph. 5:15). And the readiness to proclaim the Gospel means good works, to which the Lord also attends, as it is said: "the preparation of their heart Thine ear hath heard" (Ps. 10:17). He also well said: "peace." Since he had mentioned war and battle, he shows that this war must be waged against demons, not against people — for the Gospel is about peace — and that in fighting against demons, we remain at peace with God, Whom we must not provoke again to war against us by breaking the peace. But the good news already is; the victory has been accomplished; therefore let us not be afraid.
Eph. 6:16. But above all, take up the shield of faith,
Above all, by the words "above all" he points to the truth and righteousness mentioned earlier, and the hope of the Gospel. For all of this requires faith. But by faith here he means not the knowledge of true worship of God, but faith free from doubt, which makes one believe in the future as though it were the present, which performs signs and is so fervent and ardent that it even moves mountains. Therefore, just as a shield covers the entire body, enclosing and protecting it like a wall, so too faith without doubt is a fortress for the entire soul. Such faith, and not mere reasoning, is a shield. A shield protects, while those only hinder.
Eph. 6:16. with which you will be able to extinguish all the fiery arrows of the evil one;
That is, shameful desires, thoughts of unbelief (such as: will there be a resurrection? will there be a judgment?) and temptations. "Fiery" not only because lusts kindle and inflame toward shameful deeds, but also because here we are, as it were, burned by our conscience. Moreover, the devil also sets us on fire both through thoughts of unbelief and through temptations. But faith extinguishes this; for if it subdues demons, then all the more so the passions. For if lust inflames you, by believing in the future blessings and joy, you will extinguish it; if temptation burns you, by believing in the future, you will find consolation. Consider with what fire Abraham was burned when he was offering his son as a sacrifice, but faith extinguished that flame.
Eph. 6:17. And take the helmet of salvation,
That is, saving and protecting. For if we have faith (saving and guarding us), then we will soon receive also salvific thoughts, guarding our head or governing mind.
Eph. 6:17. And the sword of the Spirit, which is the Word of God.
In the above, Paul armed us so that enemies would not harm us, but now he gives a weapon by which we ourselves can inflict great harm upon our enemies. So, by the sword of the Spirit he figuratively means either the Spirit Himself, or the spiritual life, by which the head of the dragon is crushed. And this spiritual sword is the word of God, that is, the commandment. For if we fulfill His commandments, we will slay the cunning serpent, as Isaiah says (Isa. 27:1). Or the word of God is the expression: "in the name of Jesus Christ, rise up and walk" (Acts 3:6), and similar ones. Or by the sword of the Spirit he simply means spiritual wisdom. "For the word of God is living and active and sharper than any sword" (Heb. 4:12), and he who possesses the gift of this spiritual sword and speaks divine things is invincible, as was Paul himself.
Eph. 6:18. With all prayer and supplication, pray at all times in the spirit,
Having armed them, he finally leads them to the King, to entreat Him to stretch out His hand. For having said, "you shall be able to quench," lest they become proud, he says: you have need of God and can accomplish the entire task together with the aforementioned prayer, praying not simply, but "with all prayer and supplication," with weeping, beating of the breast, genuflection, and similar actions. And not only at the appointed hours, but "at all times" and "in the Spirit," that is, asking for spiritual things, not worldly ones. But in saying, "pray with all prayer," he hints that it is possible even while performing prayer not to pray, when someone engages in idle talk.
Eph. 6:18. "and strive for this very thing"
Or he speaks here of all-night vigils, or of the wakefulness of the soul; both can be understood. For one who is armed and standing before the king must be watchful.
Eph. 6:18. "with all perseverance and supplication"
Prayer joined with patience is indeed such, like that of the Canaanite woman, the widow, and Anna.
Eph. 6:18. for all the saints:
Eph. 6:19. and for me,
So, one must pray not only for oneself. But notice the humility: for he places himself last, and asks the disciples to pray, and this is the one who was in chains for Christ. And Peter too was in chains, and earnest prayer was offered for him by the Church.
Eph. 6:19. "that utterance may be given unto me, that I may open my mouth boldly"
So then, he does not worry about what to say, but as Christ said: "do not worry about how or what to say, for in that hour it will be given to you what to say" (Matt. 10:19), so too he, opening his mouth, conveyed what God commanded; and so he accomplished all things by divine grace. From this you will understand the spiritual sword, which is the word of God.
Eph. 6:19. "to boldly proclaim the mystery of the gospel,"
Eph. 6:20. for which I am an ambassador in chains, that I may speak boldly, as I ought to speak.
That is, so that I might, as is fitting, defend myself as a preacher of the faith, with boldness and courage and great prudence. But to whom are you fulfilling your embassy? To people, in order to reconcile them with God; but they have bound me, although by law ambassadors should not be subjected to any violence. So, although chains have been placed on me to restrain my boldness, your prayer will open my mouth, so that I may dare to speak all that the one who entrusted me with the embassy has commanded me. Do you see? The sword is boldness in the preaching of the word of God, which Paul wished to speak in the opening of his mouth.
Eph. 6:21. But that you also may know about my circumstances and affairs, Tychicus, the beloved brother and faithful
What pertained to teaching and consolation, he himself explained through the epistle; but when he mentioned his bonds, he does not dwell on discussing them, but leaves something for Tychicus to tell about him, so that the presence of this brother would not be without purpose. Since he is "beloved," he knows everything; since he is "faithful," he will not lie.
Eph. 6:21. a servant in the Lord,
That is, serving for God and in a divine work, and not for the sake of anything worldly or in regard to anything earthly; or – a brother in the Lord, that is, a spiritual brother.
Eph. 6:22. Whom I have sent unto you for this very purpose, that you may know about us, and that he may comfort your hearts.
Saint John Chrysostom says the following: "that you may know about us," that is, that he may inform you of what is happening with me and not allow you to be disheartened on my account, since I am in afflictions and wear chains. And this indicates love both on his part toward them and on their part toward him.
Eph. 6:23. Peace to the brethren and love with faith from God the Father and the Lord Jesus Christ.
He asks for them peace and love with faith. And this means the following: either that they should love not those of other beliefs, but only the faithful, or that they must also have faith in order to have hope concerning the future. For without faith love is useless, and even more, without faith there would be no love. Which is what he said with the words: peace and love with faith. And teaching in what manner peace will come, he added: through love. And love in what manner? If we have faith.
Eph. 6:24. Grace be with all who love our Lord Jesus Christ with an unchanging love. Amen.
Here he separated peace from grace, setting each apart, although everywhere he joined them together. "In incorruption" (that is, unchangeably), meaning in purity, or those who love Christ not in wealth and glory, but in incorruptible goods, that is, for the sake of the incorruptible; or, that the one who loves Christ loves Him through His virtue. For sin is corruption, and virtue is incorruption. For just as we say of a virgin that she is corrupted, so also of the soul; therefore Paul also says: "lest your minds should be corrupted" (2 Cor. 11:3), and "men of corrupt minds" (2 Tim. 3:8). Therefore it behooves us also to show our love for Christ through purity of life and the pursuit of those incorruptible goods, and in general through every virtuous life that keeps the soul blameless, not corrupted either by false teaching or by ungodliness, keeping it in Christ Himself, the blameless Bridegroom of virgin and blameless souls, to Whom be glory unto the ages of ages. Amen.