6:1 {Right} (\dikaion\). In #Col 3:20 it is \euareston\
(well-pleasing).

6:2 {Which} (\hıtis\). "Which very" = "for such is." {The first
commandment with promise} (\entolı prÏtı en epaggeliŠi\). \En\
here means "accompanied by" (Alford). But why "with a promise"?
The second has a general promise, but the fifth alone (#Ex
20:12) has a specific promise. Perhaps that is the idea. Some
take it to be first because in the order of time it was taught
first to children, but the addition of \en epaggeliŠi\ here to
\prÏtı\ points to the other view.

6:3 {That it may be well with thee} (\hina eu soi genıtai\). From
#Ex 20:12, "that it may happen to thee well." {And thou mayest
live long on the earth} (\kai esıi makrochronios epi tıs gıs\).
Here \esıi\ (second person singular future middle) takes the
place of \genıi\ in the LXX (second person singular second aorist
middle subjunctive). \Makrochronios\ is a late and rare compound
adjective, here only in N.T. (from LXX, #Ex 20:12).

6:4 {Provoke not to anger} (\mı parorgizete\). Rare compound,
both N.T. examples (here and #Ro 10:19) are quotations from the
LXX. The active, as here, has a causative sense. Parallel in
sense with \mı erethizete\ in #Col 3:21. Paul here touches the
common sin of fathers. {In the chastening and admonition of the
Lord} (\en paideiŠi kai nouthesiŠi tou kuriou\). \En\ is the
sphere in which it all takes place. There are only three examples
in the N.T. of \paideia\, old Greek for training a \pais\ (boy or
girl) and so for the general education and culture of the child.
Both papyri and inscriptions give examples of this original and
wider sense (Moulton and Milligan, _Vocabulary_). It is possible,
as Thayer gives it, that this is the meaning here in #Eph 6:4.
In #2Ti 3:16 adults are included also in the use. In #Heb
12:5,7,11 the narrower sense of "chastening" appears which some
argue for here. At any rate \nouthesia\ (from \nous, tithımi\),
common from Aristophanes on, does have the idea of correction. In
N.T. only here and #1Co 10:11; Tit 3:10.

6:5 {With fear and trembling} (\meta phobou kai tromou\). This
addition to #Col 3:22.

6:6 {But as servants of Christ} (\all' hÏs douloi Christou\).
Better "slaves of Christ" as Paul rejoiced to call himself (#Php
1:1). {Doing the will of God} (\poiountes to thelıma tou
theou\). Even while slaves of men.

6:7 {With good will} (\met' eunoias\). Not in Col. Old word from
\eunoos\, only here in N.T. as \eunoeÏ\ is in N.T. only in #Mt
5:25.

6:8 {Whatsoever good thing each one doeth} (\hekastos ean ti
poiısıi agathon\). Literally, "each one if he do anything good."
Condition of third class, undetermined, but with prospect. Note
use here of \agathon\ rather than \adikon\ (one doing wrong) in
#Col 3:25. So it is a reward (\komisetai\) for good, not a
penalty for wrong, though both are true, "whether he be bond or
free" (\eite doulos eite eleutheros\).

6:9 {And forbear threatening} (\anientes tın apeilın\). Present
active participle of \aniımi\, old verb, to loosen up, to relax.
"Letting up on threatening." \Apeilı\ is old word for threat, in
N.T. only here and #Ac 4:29; 9:1. {Both their Master and yours}
(\kai autÏn kai humÏn ho kurios\). He says to "the lords" (\hoi
kurioi\) of the slaves. Paul is not afraid of capital nor of
labour. {With him} (\par' autÏi\). "By the side of him (God)."

6:10 {Finally} (\tou loipou\). Genitive case, "in respect of the
rest," like #Ga 6:17. D G K L P have the accusative \to loipon\
(as for the rest) like #2Th 3:1; Php 3:1; 4:8. {Be strong in the
Lord} (\endunamousthe en kuriÏi\). A late word in LXX and N.T.
(#Ac 9:22; Ro 4:20; Php 4:13), present passive imperative of
\endunamoÏ\, from \en\ and \dunamis\, to empower. See #1:10 for
"in the strength of his might." Not a hendiadys.

6:11 {Put on} (\endusasthe\). Like #3:12. See also #4:24. {The
whole armour} (\tın panoplian\). Old word from \panoplos\ (wholly
armed, from \pan, hoplon\). In N.T. only #Lu 11:22; Eph 6:11,13.
Complete armour in this period included "shield, sword, lance,
helmet, greaves, and breastplate" (Thayer). Our "panoply."
Polybius gives this list of Thayer. Paul omits the lance (spear).
Our museums preserve specimens of this armour as well as the
medieval coat-of-mail. Paul adds girdle and shoes to the list of
Polybius, not armour but necessary for the soldier. Certainly
Paul could claim knowledge of the Roman soldier's armour, being
chained to one for some three years. {That ye may be able to
stand} (\pros to dunasthai humŠs stınai\). Purpose clause with
\pros to\ and the infinitive (\dunasthai\) with the accusative of
general reference (\humŠs\) and the second aorist active
infinitive \stınai\ (from \histımi\) dependent on \dunasthai\.
Against (\pros\). Facing. Another instance of \pros\ meaning
"against" (#Col 2:23). {The wiles of the devil} (\tas methodias
tou diabolou\). See already #4:14 for this word. He is a crafty
foe and knows the weak spots in the Christian's armour.

6:12 {Our wrestling is not} (\ouk estin hımin hı palı\). "To us
the wrestling is not." \Palı\ is an old word from \pallÏ\, to
throw, to swing (from Homer to the papyri, though here only in
N.T.), a contest between two till one hurls the other down and
holds him down (\katechÏ\). Note \pros\ again (five times) in
sense of "against," face to face conflict to the finish. {The
world-rulers of this darkness} (\tous kosmokratoras tou skotous
toutou\). This phrase occurs here alone. In #Joh 14:30 Satan is
called "the ruler of this world" (\ho archÏn tou kosmou toutou\).
In #2Co 4:4 he is termed "the god of this age" (\ho theos tou
aiÏnos toutou\). The word \kosmokratÏr\ is found in the Orphic
Hymns of Satan, in Gnostic writings of the devil, in rabbinical
writings (transliterated) of the angel of death, in inscriptions
of the Emperor Caracalla. These "world-rulers" are limited to
"this darkness" here on earth. {The spiritual hosts of
wickedness} (\ta pneumatika tıs ponırias\). No word for "hosts"
in the Greek. Probably simply, "the spiritual things (or
elements) of wickedness." \Ponıria\ (from \ponıros\) is depravity
(#Mt 22:18; 1Co 5:8). {In the heavenly places} (\en tois
epouraniois\). Clearly so here. Our "wrestling" is with foes of
evil natural and supernatural. We sorely need "the panoply of
God" (furnished by God).

6:13 {Take up} (\analabete\). Second aorist active imperative of
\analambanÏ\, old word and used (\analabÏn\) of "picking up" Mark
in #2Ti 4:11. {That ye may be able to withstand} (\hina
dunıthıte antistınai\). Final clause with \hina\ and first aorist
passive subjunctive of \dunamai\ with \antistınai\ (second aorist
active infinitive of \anthistımi\, to stand face to face,
against). {And having done all to stand} (\kai hapanta katergasa
menoi stınai\). After the fight (wrestle) is over to stand
(\stınai\) as victor in the contest. Effective aorist here.

6:14 {Stand therefore} (\stıte oun\). Second aorist active
imperative of \histımi\ (intransitive like the others).
Ingressive aorist here, "Take your stand therefore" (in view of
the arguments made). {Having girded your loins with truth}
(\perizÏsamenoi tın osphun humÏn en alıtheiŠi\). First aorist
middle participle (antecedent action) of \perizÏnnuÏ\, old verb,
to gird around, direct middle (gird yourselves) in #Lu 12:37;
but indirect here with accusative of the thing, "having girded
your own loins." So \endusamenoi\ (having put on) is indirect
middle participle. {The breast-plate of righteousness} (\ton
thÏraka tıs dikaiosunıs\). Old word for breast and then for
breastplate. Same metaphor of righteousness as breastplate in
#1Th 5:8.

6:15 {Having shod} (\hupodısamenoi\). "Having bound under"
(sandals). First aorist middle participle of \hupodeÏ\, old word,
to bind under (#Mr 6:9; Ac 12:8, only other N.T. example). {With
the preparation} (\en hetoimasiŠi\). Late word from \hetoimazÏ\,
to make ready, only here in N.T. Readiness of mind that comes
from the gospel whose message is peace.

6:16 {Taking up} (\analabontes\). See verse #13. {The shield of
faith} (\ton thureon tıs pisteÏs\). Late word in this sense a
large stone against the door in Homer, from \thura\, door, large
and oblong (Latin _scutum_), \aspis\ being smaller and circular,
only here in N.T. {To quench} (\sbesai\). First aorist active
infinitive of \sbennumi\, old word, to extinguish (#Mt 12:20).
{All the fiery darts} (\panta ta belı ta pepurÏmena\). \Belos\ is
an old word for missile, dart (from \ballÏ\, to throw), only here
in N.T. \PepurÏmena\ is perfect passive participle of \puroÏ\,
old verb, to set on fire, from \pur\ (fire). These darts were
sometimes ablaze in order to set fire to the enemies' clothing or
camp or homes just as the American Indians used to shoot poisoned
arrows.

6:17 {The helmet of salvation} (\tın perikephalaian tou
sÏtıriou\). Late word (\peri, kephalı\, head, around the head),
in Polybius, LXX, #1Th 5:8; Eph 6:17 alone in N.T. {Which is the
word of God} (\ho estin to rıma tou theou\). Explanatory relative
(\ho\) referring to the sword (\machairan\). The sword given by
the Spirit to be wielded as offensive weapon (the others
defensive) by the Christian is the word of God. See #Heb 4:12
where the word of God is called "sharper than any two-edged
sword."

6:18 {At all seasons} (\en panti kairÏi\). "On every occasion."
Prayer is needed in this fight. The panoply of God is necessary,
but so is prayer.

        "Satan trembles when he sees
         The weakest saint upon his knees."

6:19 {That utterance may be given unto me} (\hina moi dothıi
logos\). Final clause with \hina\ and first aorist passive
subjunctive of \didÏmi\, to give. See a like request in #Col
4:3. Paul wishes their prayer for courage for himself.

6:20 {For which I am an ambassador in chains} (\huper hou
presbeuÏ en halusei\). "For which mystery" of the gospel (verse
#19). \PresbeuÏ\ is an old word for ambassador (from \presbus\,
an old man) in N.T. only here and #2Co 5:20. Paul is now an old
man (\presbutıs\, #Phm 1:9) and feels the dignity of his
position as Christ's ambassador though "in a chain" (\en
halusei\, old word \halusis\, from \a\ privative and \luÏ\, to
loosen). Paul will wear a chain at the close of his life in Rome
(#2Ti 1:16). {In it} (\en autÏi\). In the mystery of the gospel.
This is probably a second purpose (\hina\), the first for
utterance (\hina dothıi\), this for boldness (\hina
parrısiasÏmai\, first aorist middle subjunctive, old word to
speak out boldly). See #1Th 2:2. See #Col 4:4 for "as I ought."

6:21 {That ye also may know} (\hina eidıte kai humeis\). Final
clause with \hina\ and second perfect subjunctive active of
\oida\. For Tychicus, see #Col 4:7f.

6:22 {That ye may know} (\hina gnÏte\). Second aorist active
subjunctive of \ginÏskÏ\. Just as in #Col 4:8 he had not written
\hina eidıte\ in verse #21. {Our state} (\ta peri hımÏn\). "The
things concerning us," practically the same as \ta kat' eme\ of
verse #21. See both phrases in #Col 4:7,8.

6:23 {Love and faith} (\agapı meta pisteÏs\). Love of the
brotherhood accompanied by faith in Christ and as an expression
of it.

6:24 {In uncorruptness} (\en aphtharsiŠi\). A never diminishing
love. See #1Co 15:42 for \aphtharsia\.