9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
If I did despise the cause of my manservant or of my maidservant, when they contended with me; What then shall I do when God riseth up? and when he visiteth, what shall I answer him? Did not he that made me in the womb make him? and did not one fashion us in the womb?
Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
And as ye would that men should do to you, do ye also to them likewise.
So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men:
But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.
If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.
And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubilee. And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen. Thou shalt not rule over him with rigor; but shalt fear thy God. Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigor.
For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day. And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee;
Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.
And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel?
Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.
And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer. Also I said, It is not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?
They cause him to go naked without clothing, and they take away the sheaf from the hungry; Which make oil within their walls, and tread their winepresses, and suffer thirst. Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them.
Thou shalt not defraud thy neighbor, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.
I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.
Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.
Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?
And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:
Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat? The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ephesians 6
Commentary on Ephesians 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Eph 6:1-24. Mutual Duties of Parents and Children: Masters and Servants: Our Life a Warfare: The Spiritual Armour Needed against Spiritual Foes. Conclusion.
1. obey—stronger than the expression as to wives, "submitting," or "being subject" (Eph 5:21). Obedience is more unreasoning and implicit; submission is the willing subjection of an inferior in point of order to one who has a right to command.
in the Lord—Both parents and children being Christians "in the Lord," expresses the element in which the obedience is to take place, and the motive to obedience. In Col 3:20, it is, "Children, obey your parents in all things." This clause, "in the Lord," would suggest the due limitation of the obedience required (Ac 5:29; compare on the other hand, the abuse, Mr 7:11-13).
right—Even by natural law we should render obedience to them from whom we have derived life.
2. Here the authority of revealed law is added to that of natural law.
which is … promise—The "promise" is not made the main motive to obedience, but an incidental one. The main motive is, because it is God's will (De 5:16, "Honor thy father and mother, as the Lord thy God hath COMMANDED thee"); and that it is so peculiarly, is shown by His accompanying it "with a promise."
first—in the decalogue with a special promise. The promise in the second commandment is a general one. Their duty is more expressly prescribed to children than to parents; for love descends rather than ascends [Bengel]. This verse proves the law in the Old Testament is not abolished.
3. long on the earth—In Ex 20:12, "long upon the land which the Lord thy God giveth thee," which Paul adapts to Gospel times, by taking away the local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as the Jews were in the land which God gave them. This promise is always fulfilled, either literally, or by the substitution of a higher blessing, namely, one spiritual and eternal (Job 5:26; Pr 10:27). The substance and essence of the law are eternally in force: its accidents alone (applying to Israel of old) are abolished (Ro 6:15).
4. fathers—including mothers; the fathers are specified as being the fountains of domestic authority. Fathers are more prone to passion in relation to their children than mothers, whose fault is rather over-indulgence.
provoke not—irritate not, by vexatious commands, unreasonable blame, and uncertain temper [Alford]. Col 3:21, "lest they be discouraged."
nurture—Greek, "discipline," namely, training by chastening in act where needed (Job 5:17; Heb 12:7).
admonition—training by words (De 6:7; "catechise," Pr 22:6, Margin), whether of encouragement, or remonstrance, or reproof, according as is required [Trench]. Contrast 1Sa 3:13, Margin.
of the Lord—such as the Lord approves, and by His Spirit dictates.
5. Servants—literally, "slaves."
masters according to the flesh—in contrast to your true and heavenly Master (Eph 6:4). A consolatory him that the mastership to which they were subject, was but for a time [Chrysostom]; and that their real liberty was still their own (1Co 7:22).
fear and trembling—not slavish terror, but (See on 1Co 2:3; 2Co 7:15) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ordinary slave by "threatenings" (Eph 6:9).
singleness—without double-mindedness, or "eye service" (Eph 6:6), which seeks to please outwardly, without the sincere desire to make the master's interest at all times the first consideration (1Ch 29:17; Mt 6:22, 23; Lu 11:34). "Simplicity."
6. (Col 3:22). Seeking to please their masters only so long as these have their eyes on them: as Gehazi was a very different man in his master's presence from what he was in his absence (2Ki 5:1-18).
men-pleasers—not Christ-pleasers (compare Ga 1:10; 1Th 2:4).
doing the will of God—the unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent.
from the heart—literally, soul (Ps 111:1; Ro 13:5).
7. good will—expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (Col 3:23). "Good will" is stated by Xenophon [Economics] to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, a good will which not even a master's severity can extinguish.
8. any man doeth—Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done.
the same—in full payment, in heaven's currency.
shall … receive—(2Co 5:10; Col 3:25; but all of grace, Lu 17:10).
bond or free—(1Co 7:22; 12:13; Ga 3:28; Col 3:11). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (Pr 19:17).
9. the same things—Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [Bengel]. Christianity makes all men brothers: compare Le 25:42, 43; De 15:12; Jer 34:14 as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love.
threatening—Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination.
your Master also—The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. Seneca [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you.
neither … respect of persons—He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Ac 10:34; Ro 2:11; Ga 2:6; Col 3:25; 1Pe 1:17). Derived from De 10:17; 2Ch 19:7.
10. my brethren—Some of the oldest manuscripts omit these words. Some with Vulgate retain them. The phrase occurs nowhere else in the Epistle (see, however, Eph 6:23); if genuine, it is appropriate here in the close of the Epistle, where he is urging his fellow soldiers to the good fight in the Christian armor. Most of the oldest manuscripts for "finally," read, "henceforward," or "from henceforth" (Ga 6:17).
be strong—Greek, "be strengthened."
in the power of his might—Christ's might: as in Eph 1:19, it is the Father's might.
11. the whole armour—the armor of light (Ro 13:12); on the right hand and left (2Co 6:7). The panoply offensive and defensive. An image readily suggested by the Roman armory, Paul being now in Rome. Repeated emphatically, Eph 6:13. In Ro 13:14 it is, "Put ye on the Lord Jesus Christ"; in putting on Him, and the new man in Him, we put on "the whole armor of God." No opening at the head, the feet, the heart, the belly, the eye, the ear, or the tongue, is to be given to Satan. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to mortify their members upon earth (Ro 6:2-14; Col 3:3, 5).
of God—furnished by God; not our own, else it would not stand (Ps 35:1-3). Spiritual, therefore, and mighty through God, not carnal (2Co 10:4).
wiles—literally, "schemes sought out" for deceiving (compare 2Co 11:14).
the devil—the ruling chief of the foes (Eph 6:12) organized into a kingdom of darkness (Mt 12:26), opposed to the kingdom of light.
12. Greek, "For our wrestling ('the wrestling' in which we are engaged) is not against flesh," &c. Flesh and blood foes are Satan's mere tools, the real foe lurking behind them is Satan himself, with whom our conflict is. "Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with God in irresistible prayer like Jacob (Ge 32:24-29; Ho 12:4). Translate, "The principalities … the powers" (Eph 1:21; Col 1:16; see on Eph 3:10). The same grades of powers are specified in the case of the demons here, as in that of angels there (compare Ro 8:38; 1Co 15:24; Col 2:15). The Ephesians had practiced sorcery (Ac 19:19), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of the economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light.
rulers of the darkness of this world—Greek, "age" or "course of the world." But the oldest manuscripts omit "of world." Translate, "Against the world rulers of this (present) darkness" (Eph 2:2; 5:8; Lu 22:53; Col 1:13). On Satan and his demons being "world rulers," compare Joh 12:31; 14:30; 16:11; Lu 4:6; 2Co 4:4; 1Jo 5:19, Greek, "lieth in the wicked one." Though they be "world rulers," they are not the ruler of the universe; and their usurped rule of the world is soon to cease, when He shall "come whose right it is" (Eze 21:27). Two cases prove Satan not to be a mere subjective fancy: (1) Christ's temptation; (2) the entrance of demons into the swine (for these are incapable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (2Co 11:13, 14). So when God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus' pity. Paul makes no mention of demoniacal possession, so that in the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord's incarnation, and of the foundation of His Church.
spiritual wickedness—rather as Greek, "The spiritual hosts of wickedness." As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes (Mt 12:45).
in high places—Greek, "heavenly places": in Eph 2:2, "the air," see on Eph 2:2. The alteration of expression to "in heavenly places," is in order to mark the higher range of their powers than ours, they having been, up to the ascension (Re 12:5, 9, 10), dwellers "in the heavenly places" (Job 1:7), and being now in the regions of the air which are called the heavens. Moreover, pride and presumption are the sins in heavenly places to which they tempt especially, being those by which they themselves fell from heavenly places (Isa 14:12-15). But believers have naught to fear, being "blessed with all spiritual blessings in the heavenly places" (Eph 1:3).
13. take … of God—not "make," God has done that: you have only to "take up" and put it on. The Ephesians were familiar with the idea of the gods giving armor to mythical heroes: thus Paul's allusion would be appropriate.
the evil day—the day of Satan's special assaults (Eph 6:12, 16) in life and at the dying hour (compare Re 3:10). We must have our armor always on, to be ready against the evil day which may come at any moment, the war being perpetual (Ps 41:1, Margin).
done all—rather, "accomplished all things," namely, necessary to the fight, and becoming a good soldier.
14. Stand—The repetition in Eph 6:11, 14, shows that standing, that is, maintaining our ground, not yielding or fleeing, is the grand aim of the Christian soldier. Translate as Greek, "Having girt about your loins with truth," that is, with truthfulness, sincerity, a good conscience (2Co 1:12; 1Ti 1:5, 18; 3:9). Truth is the band that girds up and keeps together the flowing robes, so as that the Christian soldier may be unencumbered for action. So the Passover was eaten with the loins girt, and the shoes on the feet (Ex 12:11; compare Isa 5:27; Lu 12:35). Faithfulness (Septuagint, "truth") is the girdle of Messiah (Isa 11:5): so truth of His followers.
having on—Greek, "having put on."
breastplate of righteousness—(Isa 59:17), similarly of Messiah. "Righteousness" is here joined with "truth," as in Eph 5:9: righteousness in works, truth in words [Estius] (1Jo 3:7). Christ's righteousness inwrought in us by the Spirit. "Faith and love," that is, faith working righteousness by love, are "the breastplate" in 1Th 5:8.
15. Translate, "Having shod your feet" (referring to the sandals, or to the military shoes then used).
the preparation—rather, "the preparedness," or "readiness of," that is, arising from the "Gospel" (Ps 10:17). Preparedness to do and suffer all that God wills; readiness for march, as a Christian soldier.
gospel of peace—(compare Lu 1:79; Ro 10:15). The "peace" within forms a beautiful contrast to the raging of the outward conflict (Isa 26:3; Php 4:7).
16. Above all—rather, "Over all"; so as to cover all that has been put on before. Three integuments are specified, the breastplate, girdle, and shoes; two defenses, the helmet and shield; and two offensive weapons, the sword and the spear (prayer). Alford translates, "Besides all," as the Greek is translated, Lu 3:20. But if it meant this, it would have come last in the list (compare Col 3:14).
shield—the large oblong oval door-like shield of the Romans, four feet long by two and a half feet broad; not the small round buckler.
ye shall be able—not merely, "ye may." The shield of faith will certainly intercept, and so "quench, all the fiery darts" (an image from the ancient fire-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to woodwork, tents, &c.).
of the wicked—rather "of the EVIL ONE." Faith conquers him (1Pe 5:9), and his darts of temptation to wrath, lust, revenge, despair, &c. It overcomes the world (1Jo 5:4), and so the prince of the world (1Jo 5:18).
17. take—a different Greek word from that in Eph 6:13, 16; translate, therefore, "receive," "accept," namely, the helmet offered by the Lord, namely, "salvation" appropriated, as 1Th 5:8, "Helmet, the hope of salvation"; not an uncertain hope, but one that brings with it no shame of disappointment (Ro 5:5). It is subjoined to the shield of faith, as being its inseparable accompaniment (compare Ro 5:1, 5). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the mind, which, when it has laid hold of the sure Gospel "hope" of eternal life, will not receive false doctrine, or give way to Satan's temptations to despair. God, by this hope, "lifts up the head" (Ps 3:3; Lu 21:28).
sword of the Spirit—that is, furnished by the Spirit, who inspired the writers of the word of God (2Pe 1:21). Again the Trinity is implied: the Spirit here; and Christ in "salvation" and God the Father, Eph 6:13 (compare Heb 4:12; Re 1:16; 2:12). The two-edged sword, cutting both ways (Ps 45:3, 5), striking some with conviction and conversion, and others with condemnation (Isa 11:4; Re 19:15), is in the mouth of Christ (Isa 49:2), in the hand of His saints (Ps 149:6). Christ's use of this sword in the temptation is our pattern as to how we are to wield it against Satan (Mt 4:4, 7, 10). There is no armor specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (Lu 9:62); our only safety is in resisting ceaselessly (Mt 4:11; Jas 4:7).
18. always—Greek, "in every season"; implying opportunity and exigency (Col 4:2). Paul uses the very words of Jesus in Lu 21:36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, 1Co 11:23, &c.; 1Ti 5:18). Compare Lu 18:1; Ro 12:12; 1Th 5:17.
with all—that is, every kind of.
prayer—a sacred term for prayer in general.
supplication—a common term for a special kind of prayer [Harless], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [Grotius].
in the Spirit—to be joined with "praying." It is he in us, as the Spirit of adoption, who prays, and enables us to pray (Ro 8:15, 26; Ga 4:6; Jude 20).
watching—not sleeping (Eph 5:14; Ps 88:13; Mt 26:41). So in the temple a perpetual watch was maintained (compare Anna, Lu 2:37).
thereunto—"watching unto" (with a view to) prayer and supplication.
with—Greek, "in." Persevering constancy ("perseverance") and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised.
for all saints—as none is so perfect as not to need the intercessions of his fellow Christians.
19. for me—a different Greek preposition from that in Eph 6:18; translate, therefore, "on my behalf."
that I may open my mouth boldly—rather, "that there may be given to me 'utterance,' or 'speech' in the opening of my mouth (when I undertake to speak; a formula used in set and solemn speech, Job 3:1; Da 10:16), so as with boldness to make known," &c. Bold plainness of speech was the more needed, as the Gospel is a "mystery" undiscoverable by mere reason, and only known by revelation. Paul looked for utterance to be given him; he did not depend on his natural or acquired power. The shortest road to any heart is by way of heaven; pray to God to open the door and to open your mouth, so as to avail yourself of every opening (Jer 1:7, 8; Eze 3:8, 9, 11; 2Co 4:13).
20. For—Greek, as in Eph 6:19, "On behalf of which."
an ambassador in bonds—a paradox. Ambassadors were held inviolable by the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ's "ambassador is in a chain!" The Greek is singular. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So Ac 28:16, 20, "I am bound with this chain." The term, "bonds" (plural), on the other hand, is used when the prisoner's hands or feet were bound together (Ac 26:29); compare Ac 12:6, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence [Paley].
21. that ye also—as I have been discussing things relating to you, so that ye also may know about me (compare Col 4:7, 8). Neander takes it, "Ye also," as well as the Colossians (Col 4:6).
my affairs—Greek, "the things concerning me."
how I do—how I fare.
Tychicus—an Asiatic, and so a fit messenger bearing the respective Epistles to Ephesus and Colosse (Ac 20:4; 2Ti 4:12).
a beloved brother—Greek, "the beloved brother"; the same epithet as in Col 4:7.
minister—that is, servant.
in the Lord—in the Lord's work.
22. for the same purpose—Greek, "for this very purpose." Col 4:8 is almost word for word the same as this verse.
our affairs—Greek, "the things concerning us," namely, concerning myself. "Aristarchus, my fellow prisoner, and Marcus, sister's son to Barnabas" (Col 4:10).
23. love with faith—Faith is presupposed as theirs; he prays that love may accompany it (Ga 5:6).
24. Contrast the malediction on all who love Him not (1Co 16:22).
in sincerity—Greek, "in incorruption," that is, not as English Version, but "with an immortal (constant) love" [Wahl]. Compare "that which is not corruptible" (1Pe 3:4). Not a fleeting, earthly love, but a spiritual and eternal one [Alford]. Contrast Col 2:22, worldly things "which perish with the using." Compare 1Co 9:25, "corruptible … incorruptible crown." "Purely," "holily" [Estius], without the corruption of sin (See on 1Co 3:17; 2Pe 1:4; Jude 10). Where the Lord Jesus has a true believer, there I have a brother [Bishop M'ikwaine]. He who is good enough for Christ, is good enough for me [R. Hall]. The differences of opinion among real Christians are comparatively small, and show that they are not following one another like silly sheep, each trusting the one before him. Their agreement in the main, while showing their independence as witnesses by differing in non-essentials, can only be accounted for by their being all in the right direction (Ac 15:8, 9; 1Co 1:2; 12:3).