Chapter 6

1 The duty of children towards their parents, 5 of servants towards their masters. 10 Our life is a warfare, 12 not only against flesh and blood, but also spiritual enemies. 13 The complete armour of a Christian, 18 and how it ought to be used. 21 Tychicus is commended.

1. Children. The apostle makes a natural transition from husbands and wives to children (see Col. 3:20).

Obey. This is a stronger word than “submit,” which is used to express the relation of wife to husband (ch. 5:22), and indicates a different relationship. Throughout Scripture, disobedience to parents is treated as one of the greatest evils (cf. Rom. 1:30; 2 Tim. 3:2). Obedience on the part of children is reasonable and just. Of all creatures that are born, a human babe is the most helpless, and for years it is entirely dependent on the kindness and love of parents. There can be no ordered family life without the obedience of the children, for the child is not competent to judge the reason for certain courses of action. But even more important, a child who is disobedient to parents will surely be disobedient to God, for he will know nothing of those disciplines and restraints that are absolutely essential to Christian growth. The word “obedience” does not ring pleasantly in some modern ears, but those who resent it as “regimentation” must assume their share of the blame for the alarming rise of juvenile delinquency in recent years.

In the Lord. This phrase qualifies “obey” rather than “parents,” thus establishing that children, within their spiritual capacity, should obey from principle rather than from necessity. To “obey in the Lord” is to give the kind of obedience that springs from being “in Christ” (see on ch. 1:1); it may also indicate the limitations that are inherent in any human commands, even those of parents to children. Parental requests should be in harmony with the will of God (Acts 5:29). Parents must take upon themselves the responsibility for any moral misdirection of the child. The awakening conscience of the child must be respected by the parents; only thus could obedience be “in the Lord.”

Right. Or, “just.” This is the chief reason given for obedience, but it is sufficient. In the very very nature of things obedience is fitting, for God commands it, parents are entitled to it, and it is for the good of the children. In Col. 3:20 obedience is said to be “well pleasing unto the Lord.” The reign of law in human relationships is as essential as it is in the natural world; otherwise there would be anarchy and chaos. That obedience to parents in that which they lawfully require is right, is negatively evidenced in the history of families where parental control is lacking.

2. Honour. See on Ex. 20:12. The honor here spoken of is not a sentimental respect, but actual obedience. A divine comment on this principle is given in Matt. 15:4–8. Honor may be thought of as the attitude from which obedience springs, and it should be observed that this honor is due both father and mother. One is not to be placed before the other in esteem. This honor is shown in a variety of ways. It includes the little attentions that youth should show to age, confidence in the word and judgment of the parents, and loyalty to the family name and integrity.

First commandment. Not only is it natural that obedience should be given to parents, but it is God’s express will. It is the first commandment in the Decalogue to which a promise is specifically attached; indeed, it is altogether unique in that respect. The promise made in the second commandment (Ex. 20:6) is of a general nature applying to the keeping of all the commandments, but special blessing is promised upon those who obey their parents.

3. Well with thee. The fifth commandment as recorded in Deut. 5:16 may provide the basis for this statement, although Paul does not quote the promise verbatim. Children are happier when they have learned obedience to parents, and all are happier when they have learned obedience to God.

Live long. The fifth commandment has the words “that thy days may be long upon the land which the Lord thy God giveth thee,” with apparent primary application to the coming of Israel to the land of Canaan. Here Paul states the promise more generally for all people. Life is a gift from God (Acts 17:25), and long life is a blessing. A life that gains the blessing of God on this earth has promise of life everlasting.

It is well recognized that a wholesome family life, of which obedience is a part, tends to the well-being of society and of nations. Obedience to Christian parents means sobriety, industry, self-control, and all those other virtues that bring both physical and spiritual health. Paul is stating a natural law as well as announcing special blessings of God upon the obedient. The vices that shorten life will not be found in the Christian home.

4. Fathers. The term may be used generically to include both fathers and mothers. However, the first responsibility for discipline usually rests with the father; and, moreover, fathers commonly need the counsel that is to follow more than mothers do. If mothers tend to be overindulgent, fathers tend to be severe.

Provoke not. This negative advice is essential if the obedience required of the children is to rest on a moral basis. The parallel passage in Colossians gives the reason for this admonition: “Lest they be discouraged” (Col. 3:21). The present low ebb of parental authority sometimes springs from unjust, irritating, or even brutal demands made by parents on children, particularly the unwanted ones. Too often children are considered as “disturbers of the peace” of the home, an annoyance. Another prolific cause of resentment among children is the capricious, inconsistent demands of some parents. Even if outward obedience is gained by violent means, it is at the expense of honor and respect.

Bring … up. Gr. ektrephoµ (see on ch. 5:29).

Nurture. Gr. paideia, “discipline,” “instruction,” “chastening.” Paideia is used in Heb. 12:5–11 to describe the “chastening of the Lord” that “yieldeth the peaceable fruit of righteousness.” Compare the use of the verb paideuoµ in 1 Cor. 11:32; 2 Cor. 6:9. The Lord’s chastening, instruction, and discipline are an indication of His love (Rev. 3:19), and so should be those of the parents.

Admonition. Gr. nouthesia, “to put in mind.” The word implies instruction or discipline by word, in the form of warning. Nouthesia occurs elsewhere in the NT only in 1 Cor. 10:11 and Titus 3:10. The related verb noutheteoµ is found in Rom. 15:14; Col. 1:28; 2 Thess. 3:15; etc. There is a place for warning in any system of education, for whatever purpose. Admonition encourages a child when he is in the right and warns him when he is in the wrong.

It has been seriously suggested by some educators that a child should be left to form his own religious ideas and convictions, since it is unfair to impose them upon him when he is unequipped to think for himself. This argument is fallacious, for it is impossible for a child to grow up without religious conceptions of some kind. If parents or guardians do not instruct their children in truth, someone else will instruct them in error. There is no neutrality in this matter.

Of the Lord. If children are to grow up in the fear of the Lord, the “nurture and admonition” given by the parents must come from the Lord and have His approval. The parent stands for God before his young child—a most sobering responsibility for father and mother.

5. Servants. Gr. douloi, “slaves,” “bond servants” (see on Rom. 1:1). This expression is used frequently by Paul both to describe his own relation to Christ and to give counsel concerning the slavery and servitude that existed throughout the Roman world (see 1 Cor. 7:21, 22; Col. 3:22–25; 1 Tim. 6:1, 2; Philemon; 1 Peter 2:18–25). Slavery was anciently practiced, not only by pagans, but also by Christians in the early Christian church. Nowhere in the Scriptures is this unnatural practice specifically condemned, but in both the OT and the NT principles are enunciated that would tend in time to eradicate it (see on Deut. 14:26; 1 Cor. 7:20–24; Philemon).

Be obedient. By following Paul’s instruction on their relations with their masters, the large number of Christian slaves within the empire would have a powerful influence on the upper class, who were the slaveowners. Thus, in their own way, the vast number of slaves would form a mission body whose power would be felt throughout society. Inevitably, with slave and master truly brethren, a social and religious revolution would be under way.

According to the flesh. This phrase, which also appears in Col. 3:22, differentiates between their physical servitude to their masters and their spiritual allegiance to Christ. Human slavery may imprison the body, but it never can subjugate the spirit. Paul is here incidentally declaring the limitations of human slavery, which was able to demand the service of the body but could not command the spirit.

Fear and trembling. This is a typical Pauline phrase (cf. 1 Cor. 2:3; 2 Cor. 7:15; Phil. 2:12) connoting great care and earnestness. It is used when a solemn responsibility before God is enjoined, in this case, the servants’ responsibility to have every possible anxiety to please their masters. They were not released by Christianity from their obligations to their legal masters, and should have a deep sense of their duty.

Singleness. Gr. haploteµs (see on Rom. 12:8). The one aim should be to please Christ in the discharge of duty to the slave master. “Doubleness” of heart would mean seeking to please outwardly while avoiding proper service whenever possible. A slave might be tempted to rationalize that since his servitude was unjust, it was only proper that he should gain his rights by subterfuge if necessary. To do right because it is right is a high Christian principle.

As unto Christ. Servants were to look on the service to their masters as part of their service to Christ.

6. Eyeservice. The word thus translated occurs elsewhere only in Col. 3:22. It is quite understandable that slaves would be peculiarly susceptible to the temptation to render eyeservice to their masters, that is, service that is given only when the employer or master is watching. Regardless of the cause, such service corrupts the character of the worker. Hence the command to fidelity and integrity (cf. 2 Chron. 16:9).

Menpleasers. As opposed to Christ pleasers (see Gal. 1:10; 1 Thess. 2:3, 4). An earthly master might even be pleased with eyeservice because he does not recognize it for what it is, but the Christian is also working for One who sees infallibly the motives of the heart. It is not wrong to want to please men; indeed, it is a Christian duty to endeavor to do so; but pleasing men at all costs, often by using such means as flattery and deceit, is unworthy of any self-respecting person, Christian or not.

Servants of Christ. Or, “slaves of Christ” (see on Rom. 1:1).

Will of God. When one is doing the will of God, the most menial tasks are dignified, provided they are done “from the heart” (cf. Col. 3:23).

7. Good will. This may imply an even higher quality of service than “singleness of … heart.” The servant who takes a sincere interest in the welfare of his master and his business has already escaped the weight of his burden and is approaching the status of a freeman. Indeed, a slave, when he is called into the service of the Lord, “is the Lord’s freeman” (see on 1 Cor. 7:22). Principles such as these, embedded in the gospel of Christ, eventually destroyed slavery, and, in the meantime, gave relief to Christian slaves throughout the centuries. Granted good will, almost any barrier between men can be broken down.

To the Lord. The conviction that one is led by God is a most powerful incentive to the contented life, as is the knowledge that one’s efforts are accepted by God. The martyr faced the stake in this confidence, and the slave bore patiently his grievous wrongs because of it. However, the martyr’s courage and the slave’s patience do not make right the wrongs of the persecutor and the master. They must answer to God for their wrongs.

8. Knowing. The slave may have the assurance that his life and deeds are observed by Providence, and that the rewards that come to other men will be his also. The great spiritual certainties are the heritage of all believers.

Any man doeth. The good things that bring the reward are the outcome of the “good will” and consecration of the slave. See Col. 3:25 for the same truth expressed from the negative viewpoint.

Receive. Compare Matt. 25:21. Scripture is full of promises of rewards (Matt. 5:12; 16:27; Luke 6:35; Rom. 2:6–10; Heb. 10:35; Rev. 22:12; etc.).

Bond or free. Compare this phrase in 1 Cor. 12:13; Gal. 3:28; Col. 3:11. God’s grace knows no distinctions whatsoever, for “God is no respecter of persons” (Acts 10:34), nor are His judgments partial (Ps. 98:9). But the point of comfort for the slave would be not so much that all were equally servants of God, as that all receive equally from Him the rewards of the kingdom.

9. Masters. It is here clearly indicated that there were slave owners in the Christian church, converted men, who were living according to their measure of spiritual knowledge and had a sense of Christian responsibility. Such a one no doubt was Philemon (see comments on the book). In turning to the duties of masters, Paul does not hold them up to condemnation, but, as in dealing with servants, he lays down principles that would, in due course of time, remedy the evil of servitude (see on Deut. 14:26).

Do the same. This is Paul’s version of the golden rule. Masters are to have the same spirit toward servants that he has been counseling the servants to have toward masters; and no master could ever complain that Paul’s advice to servants would encourage rebellion. The apostle has insisted that servants act conscientiously and with fidelity, knowing that the eye of God was upon them; masters should do the same. The interest of their servants would be paramount in their minds, and in treating them rightly they would be serving God also (cf. on Col. 4:1). Although Paul is dealing primarily with slavery, all that he has to say may be applied also to employer-employee relations in our modern society.

Forbearing threatening. Special instruction had been given the Hebrews on the treatment of servants (Lev. 25:39–43; Deut. 15:12–14; Jer. 34:14), and even more was expected of Christians, who had a fuller revelation of God in Christ Jesus as regards human relationships. Threatening implies fear and force, whereas the way of the gospel is the way of love. Threatening is usually the beginning of cruelty and must be entirely eliminated. It is a tremendous challenge to any administrator to exercise his authority in love rather than through power and force. It does not mean that he should not expect just service, but his warnings and discipline must be exercised with self-control and Christian charity. Respect for the personalities of others is one of the first evidences of the converted life.

Your Master. Textual evidence attests (cf. p. 10) the reading “the Master of both them and you.” Both, regardless of the disparity in social positions, owe allegiance to the one Master. This fact should influence masters in their treatment of servants, because certainly any injustice would be punished, and because all who have a common Lord are fellow servants.

Respect of persons. Gr. prosoµpoleµpsia, literally, “receiving of face” (see on Rom. 2:11; cf. Col. 3:25). God will not be influenced by externals, by rank or position.

10. Finally. Or, “as for the rest,” or “in respect of the rest” (cf. Phil. 3:1; 4:8; 2 Thess. 3:1). Paul is bringing his epistle to a conclusion. He has stated the theological and spiritual basis for unity of all men, and has given instruction concerning the practical outworking of this unity in church relationships, the family, and society. Now he is about to answer the question that naturally arises as to the possibility of living up to such a profession. How can one attain to these virtues?

My brethren. Important textual evidence may be cited (cf. p. 10) for the omission of these words.

In the Lord. This theme phrase occurs in various forms about 30 times in the epistle (see on ch. 1:1). Here is the secret of victory. We abide in Him or our strength fails (John 15:4–7); His grace is sufficient for us (2 Cor. 12:9).

Power. The apostle is about to picture vast armies of evil gathered together to overwhelm the church. The contest is desperately uneven, with all the advantages on the side of the enemy, except as the church makes an alliance, through faith, with the resources of Omnipotence.

11. Put on. Paul frequently uses the figure of “putting on” (Rom. 13:12, 14; 1 Cor. 15:53, 54; 2 Cor. 5:3; Gal. 3:27; Col. 3:10; 1 Thess. 5:8). Here the idea is that of putting on a protective armor for the believer.

Whole armour. Gr. panoplia, “complete armor.” This word is used in the NT elsewhere only in v. 13 and in Luke 11:22. A parallel to Paul’s thought is found in Isa. 59:16, 17. Some suggest that this passage may have been the source of his imagery. Others point to his knowledge of the armor of the Roman soldier, because he was chained to one for several years. The armor is God’s because He is the one who provides each particular piece of equipment (Eph. 6:14–17). We are asked to put it on and to fight valiantly the battle. The One who forged the armor guarantees its effectiveness.

May be able. In any armor but the divine, we would not be able to “stand.”

Wiles. Gr. methodeiai, “crafts,” “deceits.”

The devil. Gr. diabolos (see on ch. 4:27). If our conflict were with man only, the need for the armor would not be so apparent, but we have to face the stratagems and cunning of the devil. The temptation of Christ reveals the subtlety of the devil’s method, one always directed toward a man’s weakest points (Matt. 4:1–11; cf. 2 Cor. 2:11; Eph. 2:2; 4:27; 1 Peter 2:11; 5:8). It is much easier to deal with open enmity than it is with deceit. The armor of God is calculated to defend against cunning attacks that would otherwise destroy the Christian warrior.

12. We wrestle. The passage reads literally, “Our fight is not against blood and flesh.”

Flesh and blood. Literally, “blood and flesh,” as also in Heb. 2:14. This is opposite to the order given in Matt. 16:17; 1 Cor. 15:50; Gal. 1:16. Paul did not mean that Christians would find no enemies among men, for the church has always suffered at the hands of wicked men. He refers to those spirits and powers that are superior to men in intelligence as well as in evil cunning, the satanic forces arrayed in open rebellion against God and against His children. The struggle between Christ and Satan is not of some local or earthly concern only; it is of cosmic significance, embracing the whole universe of God.

Principalities … powers. See on Rom. 8:38; Eph. 1:21; cf. Eph. 3:10; Col. 2:15.

Rulers … this world. Literally, “world rulers of the darkness of this age.” Textual evidence attests (cf. p. 10) the reading “world rulers of this darkness.” See on Rom. 8:38. Clearly Paul is referring to personal evil spirits, who exercise a degree of authority over the world. Compare the phrase “prince of this world,” describing Satan, in John 12:31; 14:30; 16:11. The personality of the devil was also clear to the revelator (Rev. 2:10; 12:10).

Spiritual wickedness. Rather, “spiritual hosts [or “elements,” or “forces”] of wickedness.”

In high places. See on ch. 1:3. Textual evidence may be cited (cf. p. 10) for the omission of this phrase.

13. Wherefore. That is, because of the nature of the conflict described in v. 12.

Take unto you. The whole armor of God is available for use, and the Christian is urged to put it on. As an army must be fully equipped before it enters the field, so the Christian must be prepared with every spiritual defense before doing battle with the devil; otherwise he will suffer certain defeat.

Whole armour. See on v. 11. A half-armed soldier may well pay for his rashness. He goes out with a false sense of security, and the enemy is sure to seek out his unprotected parts. The Christian is vulnerable at many spots, and often that characteristic he thinks is his strongest turns out, under temptation, to be his weakest. As a chain is no stronger than its weakest link, so the Christian is no stronger than his weakest element of character. In view of the variety of foes that must be met and the various weaknesses of the flesh, nothing less than the entire armor will suffice.

Evil day. Some have applied this to the last great conflict of the church with the forces of evil. The definite article lends support to this idea. Others apply the term “evil day” more generally to any day when the battle is especially fierce.

Having done all. This probably refers to having done all things by way of preparation for the conflict. Some apply it to the Christian’s having done his best during the struggle. Trust in God never deprives one of the privilege of exerting his own God-given powers to the utmost. Although it is true that the battle will never be won without God’s armor and power, neither will it be won without the cooperation of the human with the divine (see MB 142).

To stand. The Christian can rest in assurance if he has done his best, by the grace of God.

14. Stand therefore. The order in which the pieces of armor are given is probably the order in which a Roman soldier would put them on; thus there is a logical sequence of ideas. The metaphor is a magnificent climax to one of the most profound writings ever penned.

Girt about. The girdle about the loins held together the soldier’s garments that might otherwise hamper his movements.

Truth. That is, truth in the abstract, as indicated by the absence of the article in the Greek. The truth spoken of here is more than personal honesty; it is the truth of God as it is lodged in the heart, appropriated, and acted upon. Compare a similar sense of the word in 1 Cor. 5:8; 2 Cor. 7:14; 11:10; Phil. 1:18, and previously in this epistle in ch. 5:9. It was the Pharisees’ insincerity that brought down Jesus’ denunciation upon them (Matt. 23). If truth and integrity, both intellectual and moral, do not prevail in the field of religion, where will they prevail?

Breastplate. Compare Isa. 59:17; 1 Thess. 5:8. As the breastplate covers the heart of the soldier, righteousness preserves the life of the believer, and protects the “vital organs” of spiritual life.

Righteousness. Some apply this to the righteousness of Christ that covers the child of God; others, to the Christian’s personal loyalty to principle. Both are essential for successful warfare, and Paul probably had both in mind. For a definition of righteousness see on Rom. 1:17.

15. Feet shod. The legs of the Roman soldier were covered by greaves, with sandals on the feet. This was necessary in order that his movements over rough ground should not be impeded. If he was to be able to stand the assault, he must have a sure footing.

Preparation. Or, “preparedness.” In Paul’s figure the sandals apparently served to enable the wearer to stand firm rather than to run. The picture is therefore not parallel with that in Isa. 52:7.

Gospel of peace. In Isa. 52:7 and Rom. 10:15 the “feet” and the proclamation of the “gospel of peace” are closely linked, suggesting action, the bearing of the message of good news. In this verse, however, the idea seems to be that of steadfastness in the Christian warfare. Hence the gospel, in this instance, is not so much the gospel to be proclaimed, but the gospel that has found lodgment in the heart of the Christian. It is a beautiful and encouraging thought that the warrior in the midst of spiritual conflict can stand firm in peace. He has peace with God (Rom. 5:1). Essentially, the gospel is the good news that men need not die, and that is a welcome word to the warrior facing relentless foes. He stands firm on the knowledge of Christ incarnate, crucified, risen, ascended—the heart of the gospel, and the reason for peace.

16. Above all. Rather, “in addition to all.” Important textual evidence is divided (cf. p. 10) between this and the reading “in all.”

The shield. The Roman shield was a large oblong shield made of wood covered with leather. It measured about four feet by two and a half, large enough to cover the body.

Faith. “This is the victory that overcometh the world, even our faith” (1 John 5:4). This faith is active, like the shield that is raised to catch the fiery darts; it is also passive in that it trusts in God for deliverance. Under the impact of temptation of any kind it is faith that restores confidence and enables one to carry on the battle. Moreover, “without faith it is impossible to please him” (Heb. 11:6).

Quench. Faith stops the arrows of temptation before they become sin in the soul. Temptations and all assaults of the enemy are to be encountered before they reach the vulnerable parts of the spiritual body.

Fiery darts. Ancient arrows sometimes had combustible materials, such as tow and pitch, ignited on the head of the shaft so as to set fire to whatever they hit. This is an appropriate image for the fiery temptations that come to the child of God. They may take the form of fear, discouragement, impatience, unholy thoughts, envy, anger, or any other vice. But faith in God, held aloft like a shield, catches them, snuffs out the flame, and makes them fall harmless to the ground.

The wicked. That is, the wicked one, or the evil one, the devil, who is the leader of the assaulting armies.

17. Helmet. The head needs special protection as being a most vital part, the seat of the will and the intelligence.

Salvation. In 1 Thess. 5:8 the helmet is called the hope of salvation. Salvation is past, present, and future (see on Rom. 8:24).

Sword of the Spirit. The other parts of the armor are defensive only, whereas this is both defensive and offensive.

Word. Gr. rheµma, indicating something uttered or spoken (see on ch. 5:26). The phrase, “word of God,” must not be limited to the words of Scripture that then existed. When this epistle was written, the NT Scriptures were being produced. It is with the sword of the Spirit, the Word of God, that the Christian cuts his way through all circumstances.

18. Praying always. Literally, “praying in every season,” or “on every occasion.” Compare the injunction to “pray without ceasing” (1 Thess. 5:17). Prayer is not another weapon; rather, it is the spirit, the manner, in which the whole armor is to be worn and the battle fought. Paul is here urging it as a perpetual state of mind, a continuous attitude of communion with God (see Luke 18:1; Phil. 4:6; Heb. 4:16).

All prayer and supplication. These two words also occur together in Phil. 4:6; 1 Tim. 2:1; 5:5 In Phil. 4:6, thanksgiving as well as supplication is added to prayer. Gratitude and intercession are two most important elements in prevailing prayer.

In the Spirit. See on Rom. 8:26, 27. Even though we have the best of intentions, our prayers often reveal our poor judgment, hidden prejudices, and sheer ignorance of what is best for us. There are few who cannot look back and thank God that the Holy Spirit revised their prayers, as it were; noted the intention, and presented them to God in such a form that He could answer them. How often has time revealed to us the utter foolishness of some of our praying, and how grateful we are that we never received some things we asked for!

Watching. See on Matt. 24:42; cf. ch. 26:41.

Perseverance. Perseverance in prayer is not for the purpose, by sheer persistence, of making God change His mind, in some such fashion as a begging child finally extracts what he wants from an unwilling parent. Perseverance in prayer, however, clearly indicates on the part of the suppliant a state of mind that gives God an opportunity to do things He could not safely do for him otherwise (see on Luke 18:1–8).

For all saints. Literally, “concerning all the saints.” The saints are to be mutually supported by prayer and fellowship. It is impossible for one to be “in Christ” (see on ch. 1:1) without sharing the common sufferings of the saints and holding them up in prayer (see 1 Peter 5:9). Possibly the aging apostle, in bonds in Rome, thinks with more urgency on the communion of the saints in view of the request he is about to make Eph. 6:19).

19. For me. Literally, “on behalf of me.” This touching reference by the valiant warrior to his own need reveals his humility and his reliance on others for understanding and support. He needed intercessory prayer for himself, and often expressed that need (Rom. 15:30; 2 Cor. 1:11; Phil. 1:19; Col. 4:3; etc.).

Utterance. Gr. logos, literally, “word,” “message” (see Matt. 10:19, 20; John 1:1; 1 Cor. 12:8).

Given. Paul, like others, was dependent upon a heavenly gift (see on 1 Cor. 12:8).

Open my mouth boldly. See on ch. 3:12. Jesus “opened his mouth” and with great authority announced the principles of His kingdom (Matt. 5:2), and Paul desired a similar power. He needed boldness because his message was scorned by some and hated by others.

Mystery. This is the sixth time this expression has appeared in the epistle (chs. 1:9; 3:3, 4, 9; 5:32; see on ch. 1:9). Paul is referring to God’s grace, which was once hidden to the Gentiles but is now being revealed (see 1 Tim. 3:16).

20. For which. That is, on behalf of which.

Am an ambassador. Gr. presbeuoµ (see on 2 Cor. 5:20).

In bonds. Literally, “in a chain.” The allusion undoubtedly is to the custom of chaining a prisoner by his right wrist to the left wrist of a soldier. Under certain conditions prisoners were allowed to find lodgings for themselves outside the prison. Evidently Peter slept between two soldiers, manacled to both of them (Acts 12:6), and a similar incident is reported of Paul (ch. 21:33).

Speak boldly. See on v. 19.

21. My affairs. He presumes that the readers of this epistle would be interested to know more about the conditions of his imprisonment (cf. Col. 4:7).

Tychicus. He is named also in Acts 20:4; Col. 4:7; 2 Tim. 4:12; Titus 3:12. He belonged to the province of Asia (Acts 20:4, and was probably an Ephesian. The apostle appears to have placed great reliance in him, entrusting him with most important duties to the very last. A deep affection evidently had grown between them, Tychicus being a “faithful minister” all through Paul’s last fateful yet glorious days. During his second imprisonment Paul again sent Tychicus to Ephesus (2 Tim. 4:12).

Minister. Gr. diakonos, “waiter,” “servant,” or “deacon”; but probably not used technically here as of a deacon (see on Eph. 3:7; cf. on Mark 9:35).

22. Sent. See p. 994; cf. on Col. 4:8.

Our affairs. In v. 21 Paul spoke of his own circumstances; here he includes his fellow Christians in Rome.

Comfort. Paul knew how concerned his readers were about his welfare, and he wished to relieve their minds of any undue anxiety as well as to show them how a Christian can bear his sufferings joyfully.

23. Peace. In this benediction the apostle recalls the words of his opening prayer (see on ch. 1:2).

Brethren. That is, the community of believers brought together into the “body of Christ” (ch. 4:12).

Love with faith. This is love in its widest meaning, united with faith, both coming from God. It is the Holy Spirit who pours it out in our hearts (Rom. 5:5).

God the Father … Christ. See on Eph. 1:2; cf. 2 Tim. 1:2; Titus 1:4.

24. Grace. A characteristic signature of Paul (see 2 Cor. 13:14; Gal. 6:18; etc.).

In sincerity. Literally, “in uncorruptness” (cf. 1 Cor. 15:42). In his final words Paul directs attention to the eternal realities.

Amen. Textual evidence favors (cf. p. 10) the omission of this word. However, it is in keeping with the sentiments of both the writer and the reader.

The postscript following v. 24 appears in no early manuscript and was not a part of the original, inspired record.

Ellen G. White comments

1 AH 199; FE 101; MYP 444

1–31T 497

2 PP 308; 2T 80

4 AH 168, 183, 204, 317, 318, 321; CG 259; CT 109, 159, 196, 501; FE 67, 268; MM 180; PK 245; 2T 95, 224, 361; 3T 29, 564; 4T 627, 629; 5T 329, 425; 6T 199

6 AA 460; MYP 228; 3T 192

10 COL 47; Ev 98; PK 175; 8T 300

10, 11 TM 163

10–178T 42

10–18EW 26; 2T 515

11 AH 232; CH 586; CM 182; EW 46, 63, 273; FE 299; GW 308; MM 93; MYP 33; 3T 325; 4T 212, 439; 5T 112, 309; 7T 190; 7T 190; 8T 298

11, 12 GC 510; ML 309; Te 110; 6T 41; 9T 219

11–13EW 60

11–17MM 113

12 AA 29, 219; CM 115; CT 424, 538; DA 352, 508; GC 208, 510; MH 131; ML 78, 308; MYP 55; PK 111, 142, 176, 489; PP 717; SL 91; SR 398; Te 110; TM 51, 162; 1T 345; 3T 240, 327; 5T 132, 143; 6T 140; 7T 213; 9T 220

12, 13 FE 218

12–181T 182

13 EW 60; TM 163, 327; 4T 556

13, 14 ML 310

14 AA 76; ML 311; 1T 588; 4T 123; 9T 61

14–17AA 502

15 CM 90; Ev 114, 174, 564, 639; GW 305; ML 312; 7T 237; 8T 211, 295; 9T 48; WM 100

16 CT 182; EW 60, 63, 73; ML 313; MYP 61; 4T 213; 5T 281, 294

16, 17 AA 307; 1T 407

17 FE 125; ML 61, 315; Te 276; 1T 469; 4T 441; 5T 104, 426

18 CT 479; FE 490; 2T 321; 5T 190

19 SL 84