Verse by Verse

¹⁸ praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints —

¹⁹ and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel,

²⁰ for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.

²¹ But that you also may know my affairs and how I am doing, Tychicus, a beloved brother and faithful minister in the Lord, will make all things known to you;

²² whom I have sent to you for this very purpose, that you may know our affairs, and that he may comfort your hearts.

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

²⁴ Grace be with all those who love our Lord Jesus Christ in sincerity. Amen.

always (v.18) = on every occasion

supplication (v.18) = asking, entreaty regarding a need, a wanting

in the Spirit (v.18) — directed and empowered by the Spirit

being watchful (v.18) = being sleepless, keeping awake, attentive, vigilant

perseverance (v.18) = to give constant attention and/or care to a thing

utterance (v.19) = lit. “a word”

boldly (vs. 19 and 20) = fearlessly, confidently free in speaking

mystery of the gospel (v.19) — Paul was writing here specifically about the gospel given to him — that salvation is available to all by grace through faith in the death and resurrection of Jesus Christ without works

ambassador in chains (v.20) — Paul was in prison when he wrote this. He was there because of his preaching of his gospel. He also considered himself a slave to Jesus Christ, compelled to preach.

Tychicus (v.21) — Acts 20:4 (he is from Asia, where Ephesus was); Colossians 4:7 (he carried Paul’s letter to Colossi); 2 Timothy 4:12 (he went to Ephesus for Paul a second time during the second imprisonment); Titus 3:12 (he may have been sent to Titus on Crete at a later date).

¹³ Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

¹⁴ Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness,

¹⁵ and having shod your feet with the preparation of the gospel of peace;

¹⁶ above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one.

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

Paul was in prison when he wrote this letter to the Ephesians. He was guarded by Roman soldiers all the time. It’s entirely possible that there was a fully-equipped soldier in the room with him as he was writing this.

therefore (v.13) = on this account — because our fight is with Satan

take up (v.13) = take up in order to use, take up and put on — the tense indicates a command to be obeyed at once, like an order in the military — to be done immediately and once for all

This is something very different from the garments in which we stand before God through grace. Every one of us who have put our trust in the Lord Jesus Christ has been made the righteousness of God in Him, the best robe is His. We stand before God in Christ, but we do not put this on ourselves. God has clothed us. But when it comes to the panoply for conflict, we need to put on each separate piece of armor in order to withstand in the evil day. — Ironside, page 316.

withstand (v.13) = stand against, resist oppose

evil (v.13) = evil in active opposition to the good

done (v.13) = perform, accomplish, achieve

girded your waist (v.14) — His belt was no mere adornment of the soldier, but an essential part of his equipment. Passing round the loins and by the end of the breastplate (in later times supporting the sword), it was of especial use in keeping other parts in place, and in securing the proper soldierly attitude and freedom of movement. — Wuest, page 143.

truth (v.14) = openness, sincerity, truthfulness, reality — without deceit or attempt to disguise

righteousness (v.14) — not the justifying righteousness of salvation but that of sanctification — moral rectitude

He saw that there was no man, and wondered that there was no intercessor; therefore His own arm brought salvation for Him; and His own righteousness, it sustained Him. For He put on righteousness as a breastplate, and a helmet of salvation on His head; He put on the garments of vengeance for clothing, and was clad with zeal as a cloak (Isaiah 59:16-17).

Isaiah speaks here of the Messiah, our blessed Lord. He put on righteousness as a breastplate. That is something different from what was always His in eternity. He came into this world as a Man, and, as a man, was obedient in all things to the will of God. He put on righteousness as a breastplate, and now you and I are called to imitate Him by putting on the breastplate of righteousness. — Ironside, pages 321-322

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feet (v.15) — The Roman soldier word sandals which were bound by thongs over the instep and around the ankle, and the soles were thickly studded with nails. This would give him a firm footing in case of attack. The word “preparation” is hetoimazo, which was used in classical Greek in the sense of establishment or firm foundation. Thus, the Christian soldier should see to it that his feet are equipped with the sandals which will give him a firm footing, namely, the good news that speaks peace to a sinful heart, for the Lord Jesus made peace by the blood of His Cross, making a way for a holy God to reunite Himself with a believing sinner who in Adam had been separated from Him, and His life. The Greek word “peace” is eirene, and means “that which has been bound together.” The preparedness, the mental alacrity with which we are inspired by the gospel with its message of peace with God, is to be to us the protection and equipment which the sandals that cover the feet are to the soldier.  With this we shall be helped to face the foe with courage and with promptitude. — Wuest, page 144

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The apostle charges us — have your shoes on, be ready with the gospel of peace, that is, whatever you are called upon to face, let “the peace of God, which passeth understanding … keep your hearts and minds through Christ Jesus” (Philippians 4:7). — Sadler, page 351

above all (v.16) = in addition to all

shield (v.16) — the shield of the heavy infantry, large, oblong, four feet by two-and-a-half feet, sometimes curved

fiery darts (v.16) — darts tipped with tar or pitch and set on fire

the wicked one (v.16) = the pernicious one — Satan

salvation (v.17) — Paul was writing to Christians, so this is salvation from the power of sin in this life, salvation from Satan’s attacks

sword (v.17) — See notes on Hebrews 4:12.

The Bible is not the sword of the Spirit, it is the armory. There are thousands of swords in here and every one of them is powerful and two-edged. There are two different terms in Greek for “word.” There is logos, which is the term we usually use, but the other word rhema, is the one used here. It means, “a saying.” “And the sword of the Spirit, which is the saying of God.” — Ironside, page 325.

I think it’s important to note that all of these pieces of armor are things we already have in Christ. We just need to “take them up,” to use them as intended.

Truth is the central piece that holds everything together — truth that can only be discovered and relied upon by a literal, comprehensive understanding of Scripture.

We already have the righteousness of Christ as our standing. We are not obligated to be righteous to gain salvation, and that’s a good thing because none of us could. But once we become soldiers and ambassadors for Christ, once we enter into the battle against the evil of this world, we do take on responsibilities and obligations, including the one of being righteous.

I think most people see “gospel” in verse 15 and see salvation. But gospel only means “good news.” I think Paul is referring here to the good news that we have peace in Christ and that He will give us this peace to face the battles of this world. Fear and worry can easily become the largest hindrances to living a fulfilling Christian life. Understanding that Christ gives us permission not to be afraid or worried relieves us from that pressure.

Faith is “taking God at His word.” Believing and relaxing in God’s promises is a shield against all the world throws at us.

The helmet of salvation, I believe, is the Holy Spirit working in us to sanctify us for the Master’s use (2 Timothy 2:21).

I like what Ironside says about the sword of the Word. It’s not the Bible as a magic talisman that works as a sword, but studying it, knowing it, using it correctly, quoting it correctly and specifically in response to spiritual sloppiness and attacks. Always answering the question “What do you think?” with “Who cares? It makes no matter what I think. The Bible says …”

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

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

¹² For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.

be strong (v.10) = make strong — the tense is “be continually strengthened” in the passive tense — the idea is to put on strength as you would put on clothing

in the Lord (v.10) — qualifies “be strong,” which can only occur in union with the Lord — Ephesians 1:20-22

power of His might (v.10) — “in the active efficacy of the might that is inherent in Him” — Ephesians 1:19-20

put on (v.11) = envelope, hide in, clothe with

whole armor (v.11) = lit. “all the weapons” — the Greek word gives us “panoply” — complete without lack of a single part — used in Greek of the entire outfit, including weapons, of a heavily-armed soldier

stand against (v.11) — a military expression used of a soldier that stands his ground as against taking flight

wiles (v.11) = cunning arts, deceit, craft, trickery — stratagem

wrestle (v.12) — in Greek wrestling in Paul’s time, the stakes were high — the loser often had his eyes gouged out

principalities (v.12) = first ones, preeminent ones, leaders

powers (v.12) = rulers

heavenly places (v.12) — the lower heaven, the atmosphere surrounding earth

In 2 Corinthians 10, the apostle speaks of this same warfare. He tells us that it is not a conflict with the flesh. We are not told to fight the flesh but to reckon ourselves dead to sin in the flesh. Our conflict is with the fallen spirits that dominate this present age of evil. — Ironside, page 307

I included Ironside’s quote because I think he gets close to the meaning of this passage. During this age of grace, I don’t believe Satan and his angels attack us with physical manifestations of supernatural power. Instead, he’s working through false doctrine, religion and the passions and agendas offered by the world in place of passion for Christ. We can’t fight these things with physical battles, nor can we fight them with our fleshly natures. We must realize this is a spiritual battle and fight with our spiritual weapons (next post).

Romans 13:11-14 — And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.

2 Corinthians 10:3-6 — For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, and being ready to punish all disobedience when your obedience is fulfilled.

⁵ Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ;

⁶ not with eyeservice, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart,

⁷ with goodwill doing service, as to the Lord, and not to men,

⁸ knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free.

⁹ And you, masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him.

bondservants (v.5) = slaves

In many of the cities of Asia Minor, slaves outnumbered freemen. Many questions would inevitably arise with regard to the duties of masters and servants in a state of society in which slavery prevailed and had the sanction of ancient and undisputed use. Especially would this be the case when Christian slaves (of whom there were many) had a heathen master, and when the Christian master had heathen slaves. Hence the considerable place given in the New Testament to this relation and the application of Christian principles (1 Corinthians 7:21-22; 1 Timothy 6:1-2; Titus 2:9-10; and Philemon, in addition to Colossians 3:22, 4:1, and 1 Peter 2:18-25). Here, as elsewhere in the New Testament, slavery is accepted as an existing institution, which is neither formally condemned nor formally approved. — Wuest, pg. 138.

according to the flesh (v.5) — distinguishes earthly masters who are over material and earthly matters only as opposed to Christ, who is also Master of spiritual things

fear and trembling (v.5) = solicitous zeal, anxious care not to fall short of the standard

in sincerity of heart (v.5) = with inward reality, sincerity and with an undivided heart — it qualifies “be obedient” not “with fear and trembling.”

eyeservice (v.6) = service done only when under the master’s eye — obedience to save appearances and gain undeserved favor

heart (v.6) = soul

masters (v.9) — Christian lords and masters of slaves

do the same things (v.9) — treat them with the same Christian principles

partiality (v.9) — the fault of one who, when called on to requite or give judgment, has respect to the outward circumstances of men and not to their intrinsic merits, and so prefers, as the more worthy, one who is rich, high-born, or powerful, to another who is destitute of such gifts. — Wuest, page 139

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

² “Honor your father and mother,” which is the first commandment with promise:

³ “that it may be well with you and you may live long on the earth.”

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

obey (v.1) = lit. “to hear under” (authority) — to listen to a command and to submit — the tense indicates a habitual, constant action

in the Lord (v.1) — connected with “obey” — it defines the sphere in which the obedience occurs

right (v.1) = righteous, required by law — In the parallel passage (Colossians 3:20), the motivation is that obedience is “well pleasing to the Lord.”

honor (v.2) = to estimate, fix the value — to evaluate another accurately and honestly and treat him with the deference, respect, reverence, kindness and obedience his station in life and character demands

The argument in verse 3 is not that obedient children are assured of long life on the earth but that God, in promising such physical blessing to Israel, showed the exceptional importance of this commandment. — Williams, page 927

provoke (v.4) = rouse to wrath, exasperate, anger — referring to injustice or undue severity or other actions which will make them indisposed to obey and honor

bring … up (v.4) = nourish to maturity, nurture

training (v.4) = training by act or discipline — the whole education and training related to cultivation of mind and morals

admonition (v.4) = training by word — exhortation, including encouragement and remonstrance or reproof

²⁹ For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.

³⁰ For we are members of His body, of His flesh and of His bones.

³¹ “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.”

³² This is a great mystery, but I speak concerning Christ and the church.

³³ Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.

for (v.29) — giving a reason for the previous statement that “he that loves his wife loves himself”

members (v.30) — The Greek order is, “Because members we are of His body.” The word “members” has the emphatic position. We are not something apart from Christ, nor do we occupy only an accidental relation to Him. We are veritable parts of that body of which He is Head, and this is the reason why He nourishes and cherishes the Church. — Wuest, page 134.

of His flesh and of His bones (v.30) — probably not in the original text

leave (v.31) = leave behind, depart from

joined (v.31) = glued to, stuck to

mystery (v.32) = that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit (Vine). — Here, that concerning Christ and the church. The union of a man with his wife was not a mystery. It was revealed in Genesis 2:24.

each one (v.33) — for emphasis — no husband is exempt

as (v.33) — hos (as) means not merely that each husband is to love his wife as he loves himself, but that he is to love her as being herself part and parcel of himself according to the divine idea of the marriage union. — Wuest, page 135.

respects (v.33) = venerates, treats with deference or reverential obedience, spontaneous and obedient regard

This passage is NOT teaching that the Church is the Bride of Christ. It is evident from other Scripture that the Bride of the Lamb is believing Israel at the Second Coming of Christ (after the Tribulation and long after the church has been raptured).

The “Bride of Christ” is an unscriptural phrase that is foreign to both programs of God. It is merely a theological expression that originated … to describe those who will be present at the marriage of the Lamb preceding the kingdom (Revelation 19:7-9). The exact phrase used in prophecy is only found in Revelation where one of the seven angels said to John: “Come hither, I will show thee the bride, the Lamb’s wife” (Revelation 21:9).

The terms “bride,” “Lamb,” and “wife” (in relation to the marriage of the Lamb) are woven throughout the pages of prophecy. For example: “He that hath the bride is the bridegroom” (John 3:29 cf. Jeremiah 2:32). “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29 cf. Isaiah 53:7). “… for the marriage of the Lamb is come, and His wife hath made herself ready” (Revelation 19:7 cf. Isaiah 54:4-7).

One will search in vain to find any of this terminology in Paul’s epistles. Paul frequently makes reference to Christ as Savior, Lord, and Head, but he never speaks of Him as the Lamb of God … Today, He is the Lord of glory, the mighty Victor who has conquered sin through His death and resurrection (1 Corinthians 2:8; 15:20-23).

It is essential that we keep in mind that the Church, the Body of Christ was hid in God from ages and generations past. Thus with the advent of the administration of Grace a number of new metaphors are applied to the Church, such as the Body, stewards, ambassadors, etc. Some seem to think that Paul also speaks of us as the Bride of Christ here in Ephesians chapter 5. But they have failed to distinguish between Paul’s usage of a metaphor and a simile.

“Metaphor” places one thing for another. It is representation. “Simile” is but resemblance.

Observe the continued comparison between Christ and the Church of His Body, and the conduct of wives and husbands. Note the presence of simile in every instance, and the absence of metaphor” (Ephesians 5:22, 23, 25 and 29).

So then, the apostle by using a simile instead of a metaphor is desiring to show the resemblance between the marriage relationship and Christ and His Church. Paul points to the love relationship to demonstrate that “as Christ loved the Church,” husbands should love their wives. In like manner, wives are to emulate the Church by submitting to their own husbands. Nowhere in the portion under consideration does the apostle use the metaphor of a bride. In fact, just the opposite is true: “and He is the Savior of the Body” (v.23). “For we are members of His Body” (v.30). — Sadler, from pages 300-306.

²⁵ Husbands, love your wives, just as Christ also loved the church and gave Himself for her,

²⁶ that He might sanctify and cleanse her with the washing of water by the word,

²⁷ that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.

²⁸ So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself.

love (v.25) = agape = self-sacrificial love

The argument that husbands should love their wives as Christ loves the Church, does not state that the Church is the wife or that Christ is the husband, but that as Christ loves His body (the Church) so a husband ought to love his body (his wife). — Williams, page 927

sanctify (v.26) = to set apart for a sacred use

cleanse (v.26) — in Greek, this describes the manner in which the sanctifying happens — “that He might sanctify, cleansing it”

washing of water (v.26) = bath — “of water” describes the bath

by the word (v.26) = in the sphere of the word — so, bathing it in the sphere of the word (spiritual washing, not water baptism)

This inward ethical purification is accomplished by the Word of God having liberty in the heart of the Spirit-filled believer, displacing sin and substituting in its place, righteousness. The blood of Christ cleanses from actual sin, and thus cleanses the believer. The Word cleanses him in the sense above mentioned, water being a type of the Word of God. — Wuest, page 132

Christ will present the Church to Himself (v.27).

not having spot, or wrinkle (v.27) — further explaining the word “glorious”

holy (v.27) = separate from evil

without blemish (v.27) = free from fault, unblamable

as (v.28) = as it were, as being — more than just “in a similar manner”

Christ and husband are each head, as Paul has already put it, and as the Church is the body in relation to the former, so is the wife in relation to the latter. The husband, the head, therefore, is to love the wife as being his body, even as Christ loved the Church as forming His body. The idea of husband and wife as being one flesh is probably also in view. He that loveth his own wive loveth himself. The relation of head and body means that the wife is part of the husband’s self. To love his wife, therefore, in this character as being his body, is to love himself. It is a love consequently, not merely of duty — but of nature. — Wuest, page 133.