Ephesians

Children and Parents. The submission of 5:21 is further explained as meaning that children should submit to their parents. This submission takes the form of obedience to them. Parents are to nurture their children in the Lord.

Children. The second family relationship illustrating submission to proper authority (5:21) is that of children and parents. The Mosaic law prescribed death for the child who struck or cursed a parent (Ex. 21:15, 17; Lev. 20:9), and Paul lists such disobedience as one of many grave sins (Rom. 1:30; 2 Tim. 3:2). However, Paul urges in Eph. 6:1–3 the positive duty of children to obey their parents. Obedience is due to both parents; the mother’s submission to her husband does not remove her parental dignity but rather increases it. In the Lord modifies the verb “obey.” right. What makes such obedience “right” or “just” is that it conforms to God’s holy commandment, quoted in vv. 2–3.

Honor. Children obeying their parents (v. 1) is in part how they honor them; see also Prov. 31:28, which describes children rising to bless a wise and godly mother. promise. There were earlier commands of God with promises (e.g., Gen. 17:1–2), but this is the first and only of the Ten Commandments to contain a promise (see also Ex. 20:12). In the new covenant the promise of the land is not physical land on earth but eternal life, which begins when one is regenerated here and now and comes to full reality in the age to come. Paul is not teaching salvation on the basis of works. The obedience of children is evidence that they know God, and it results in receiving blessings from God.

Fathers. As earlier, Paul begins his admonition with a negative action to avoid, followed by a positive action to develop (see note on 4:28). Paul addresses the responsibility of fathers in particular, though this does not diminish the contribution of mothers in these areas (see Proverbs 31). provoke … to anger. Obedient children are particularly vulnerable, so a domineering and thoughtless father’s actions would be discouraging to them (Col. 3:21). bring them up. Parents play a crucial, God-ordained role in the discipleship of their children “in the Lord” (Eph. 6:1); see Deut. 6:1–9. Parental discipleship in the discipline and instruction of the Lord should center on the kinds of practices already outlined in Ephesians 4–5.

Paul did not condone slavery when urging slaves and masters to live as responsible Christians; his concern was to change Christians’ attitudes toward each other. The gospel is opposed to slavery. Where the gospel permeates lives, the institution of slavery will be undermined and abolished. It is worth noting that the first generation of Christians who had been freed from slavery to sin, gladly called themselves “slaves” of God or of Christ (see 1Tm 6:1; Phm 16). Paradoxically, this latter slavery is the highest human freedom.

Slaves, Bondservants, and Masters. The submission of 5:21 is further illustrated with slaves (or bondservants; see ESV Preface) and masters. The duty of both is based on their both being fellow heirs of eternal life.

Bondservants. See note on 1 Cor. 7:21. It is estimated that slaves (or bondservants) composed about one-third of the population of a city like Ephesus. They were considered an integral part of a family, so Paul’s instructions for bondservants were a natural part of his dealing with family relationships. In both Greek and Roman culture, bondservants had limited rights and were subject to exploitation and abuse. Paul does not condone the existing system of servitude but instead provides instructions to believing masters and bondservants regarding their relationship to each other in the Lord, and how this should be lived out within the bounds of their social and legal culture. The result, as is often observed, is that this kind of servitude slowly died out in antiquity through the influence of Christianity (see Introduction to Philemon: Purpose, Occasion, and Background). The principles in this passage apply today in terms of submission to any lawfully constituted authority, the only exception being if such a lawfully constituted authority were to require a believer to disobey God’s Word or to fundamentally compromise one’s commitment to Christ (as in the case of Acts 4:19, 20). Christ. It would be natural for Christian bondservants to despise their earthly masters in the name of their heavenly one; however, fulfilling one’s earthly obligations is, in fact, service to the Lord (cf. Eph. 6:6–7).

whatever good anyone does … he will receive back from the Lord. Selfless service is not ignored or forgotten by God. There is no discrimination with the Lord, for he will reward every faithful servant equally, whether he is a bondservant or is free.

Masters in antiquity had the power of life and death over their slaves and bondservants (see esv Preface). Beatings, imprisonment, or sale into harsher servitude were other punishments masters meted out. The duty of masters and all in authority is to do good to those in submission and not to take advantage of their authority by threatening them. There is no partiality with the Lord (see 1 Sam. 16:7; 2 Chron. 19:7; Rom. 2:11): he will judge fairly both masters and servants.

The Whole Armor of God. Paul concludes his exhortations with instructions for all Christians. His imagery is a sustained portrayal of the Christian life as spiritual warfare using the Lord’s resources. There are three subsections: vv. 10–13, 14–17, and 18–20.

The Lord’s Strength. Paul introduces the armor of God by focusing on the strength it gives.

be strong. Because Christians cannot stand on their own against superhuman powers, they must rely upon the strength of the Lord’s own might (see 1:19), which he supplies chiefly through prayer (6:18).

In contrast to modern skepticism toward evil spirits, Paul pictured the church’s battle for survival as a struggle against the devil, demons, and malignant supernatural beings (see 2:2; 3:10).

The Greek word for whole armor (panoplia) refers to the complete equipment of a fully armed soldier, consisting of both shields and weapons like those described in vv. 14, 16–17. Paul’s description here draws primarily on OT allusions, yet the terms used also overlap well with Roman weaponry (esp. the terms for the large, door-shaped shield and the short stabbing sword). Visible portrayals of such weaponry can be found on the numerous military reliefs (esp. on sarcophagi) throughout the Roman Empire. schemes. Here the diabolical origin is exposed, regarding the “deceitful schemes” of those teaching false doctrine (4:14; see also 1 John 2:18, 22; 4:3; 2 John 7).

This list of spiritual rulers, authorities, and cosmic powers (see 3:10) gives a sobering glimpse into the devil’s allies, the spiritual forces of evil who are exceedingly powerful in their exercise of cosmic powers over this present darkness. And yet Scripture makes clear that the enemy host is no match for the Lord, who has “disarmed the rulers and authorities and put them to open shame, by triumphing over them in him” (Col. 2:15; see also Eph. 1:19–21).

Therefore. Because the Christian’s enemies are superhuman spiritual forces, he cannot rely upon mere human resources but must take up the whole armor of God (see note on v. 11). The divine armor and “sword of the Spirit”—which belong to the Lord himself and to his Messiah in Isa. 11:4–5 and 59:17—are made available for believers. withstand. Along with “stand” in Eph. 6:11 and stand firm later in v. 13, Paul portrays Christians as soldiers in the battle line holding fast against the enemy’s charge. evil day. In 5:16 Paul identifies this whole age as “evil days,” yet the outbreak of the Satanic onslaught against Christ’s people ebbs and flows throughout this era until the final day when the Lord of Hosts will return in power and great glory (Luke 21:27) to rend the heavens and rescue his people forever.

Standing Firm. Paul reiterates the charge to stand in the face of dreaded spiritual enemies because the Lord has not left his people defenseless. They have the complete armor of God from head to foot, which consists of the belt, breastplate, shoes, shield, helmet, and sword. These are metaphors for the spiritual resources given to them in Christ, namely, the truth, righteousness (v. 14), gospel (v. 15), faith (v. 16), salvation, and the Word of God (v. 17). As mentioned in the note on v. 13, these are aspects of God’s and the Messiah’s own character and work (as depicted in Isaiah) with which Christians are now equipped. For example, the Lord saw no one to deliver his oppressed people, so he put on his own “breastplate [of righteousness]” and “helmet of salvation” (Isa. 59:17; cf. Eph. 6:14, 17) before coming in wrath against his enemies.

With the simple, rousing order, stand, Paul urges the Ephesians to withstand the enemy (cf. vv. 11, 13), and not give in to fear.

Believers must always be ready to proclaim the gospel.

flaming darts. Burning arrows were designed to destroy wooden shields and other defenses, but the shield of faith is able to extinguish the devil’s attacks. the sword of the Spirit, which is the word of God. The spiritual nature of the church’s resources is nowhere more plain than in its reliance upon God’s Word, which is the only offensive weapon mentioned in this list of spiritual armor. The Word of God is to be wielded like a sharp two-edged sword, in the mighty power of his Holy Spirit (see Heb. 4:12).

Being Constant in Prayer. This section offers instruction on prayer (the main weapon of spiritual warfare) and explains when, how, and for whom to pray.

praying. The weapons for warfare are spiritual because they are rooted in prayer, which is the Christian’s most powerful resource. Prayer is to permeate believers’ lives as a universal practice, as seen by the use of “all” four times in this verse: at all times … with all prayer … with all perseverance … for all the saints. Prayer in the Spirit is a form of worship (John 4:23–24) enabled by the Spirit of God, who intercedes on behalf of the person who prays (Rom. 8:26–27).

Conclusion. Paul concludes his letter with closing remarks (vv. 21–22) and a final benediction (vv. 23–24). The remarks concern his introduction of Tychicus.

Tychicus the beloved brother had served Paul faithfully for some time (see Acts 20:4; Col. 4:7; 2 Tim. 4:12; Titus 3:12) and probably carried the original letter to Ephesus.

Paul concludes his letter with a benediction of peace, love, faith, and grace upon the church, as he had done in the opening (1:2). He mentions “love” three times, which is fitting for a letter where the love of God, the love of Christ, and Christian love have been prominent themes.