Ephesians 6:19
Verse
Context
The Full Armor of God
18Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints.19Pray also for me, that whenever I open my mouth, words may be given me so that I will boldly make known the mystery of the gospel,20for which I am an ambassador in chains. Pray that I may proclaim it fearlessly, as I should.
Sermons




Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And for me, that utterance may be given unto me - Ἱνα μοι δοθειη λογος. Kypke has proved by many examples that λογον διδοναι signifies permission and power to defend one's self in a court of justice; and this sense of the phrase is perfectly applicable to the case of St. Paul, who was an ambassador in bonds, (Eph 6:20), and expected to be called to a public hearing, in which he was not only to defend himself, but to prove the truth and excellency of the Christian religion. And we learn, from Phi 1:12-14, that he had his desire in this respect; for the things which happened to him fell out to the furtherance of the Gospel, so that his bonds in Christ were manifest in all the palace, and in all other places. Thus God had enabled him to make a most noble defense, by which the Gospel acquired great credit. The mystery of the Gospel - The whole doctrine of Christ, not fully revealed previously to that time.
Jamieson-Fausset-Brown Bible Commentary
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; Dan 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, Eze 3:11; Co2 4:13).
John Gill Bible Commentary
And for me,.... This shows the great humility of the apostle, and the sense he had of the greatness of the work of the ministry; and that it is the duty of people to pray for their ministers; and that no man is perfect in this life; and that the more superior members need the assistance of the inferior ones; for this request is made by the apostle not in dissimulation, or as feigning humility and modesty; but in the sincerity of his heart, and from a real sense of his need of fresh supplies of gifts and grace, to fit him for the work and service of Christ: that utterance may be given unto me, or "that the word"; meaning not the subject matter of the ministry, the word of the Gospel, the word of faith, truth, and reconciliation, for that was committed to him; unless he should mean an increase of light and knowledge in it; but rather a faculty of speaking it freely and aptly, and what is commonly called elocution; not speaking with the enticing words of man's wisdom, but with the words of the Holy Ghost: or else an opportunity of preaching the word, and liberty to do it, as follows; that I may open my mouth boldly; or "in the opening of my mouth"; the phrase is Rabbinical. The Jews (w) say, that when Moses came to write that passage, "let us make man in our image", &c. Gen 1:26, he said before the Lord of the world, why dost thou give , "opening of the mouth", to heretics? i.e. an occasion to them of speaking, objecting to us, and of reproving and convincing us with respect to a plurality of persons in the Deity: and a little after they say, "wherever you , "an opening of the mouth to heretics", you will find an answer by its side, or along with it.'' Now the apostle desired he might have something to say, to object to, and to reprove and convince the unbelieving Jews; that he might do this with boldness, with all faithfulness with Courage, and intrepidity, and with freedom of speech; or "openly" and "publicly", as the Syriac version renders it: to make known, the mystery of the Gospel; or the mysterious doctrines of it, such as the doctrines of a trinity of persons, of the union of the two natures in Christ, justification by his righteousness, regeneration by his Spirit and grace, the saints' union to Christ, and communion with him, the resurrection of the dead, &c. which are called mysteries, because they were hid until revealed; and though revealed, the "modus" and "ratio" of them are not to be accounted for. Now the apostle's work was to make known these mysteries, to prove the truth of them from the word of God, and to defend them against the opposers of them; and that he might be able to do this he entreats the prayers of the saints. (w) Bereshit Rabba, sect. 8. fol. 7. 1. & Vajikra Rabba, sect. 21. fol. 163. 1. Megillat Esther, fol. 94. 1, 3.
Matthew Henry Bible Commentary
Here, I. He desires their prayers for him, Eph 6:19. Having mentioned supplication for all saints, he puts himself into the number. We must pray for all saints, and particularly for God's faithful ministers. Brethren, pray for us, that the word of the Lord may run and be glorified. Observe what it is he would have them pray for in his behalf: "That utterance may be given unto me; that I may be enlarged from my present restraints, and so have liberty to propagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner; and that I may open my mouth boldly, that is, that I may deliver the whole counsel of God, without any base fear, shame, or partiality." To make known the mystery of the gospel; some understand it of that part of the gospel which concerns the calling of the Gentiles, which had hitherto, as a mystery, been concealed. But the whole gospel was a mystery, till made known by divine revelation; and it is the work of Christ's ministers to publish it. Observe, Paul had a great command of language; they called him Mercury, because he was the chief speaker (Act 14:12), and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give him boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, Eph 6:20. He was persecuted and imprisoned for preaching the gospel; though, notwithstanding, he continued in the embassy committed to him by Christ, and persisted in preaching it. Observe, 1. It is no new thing for Christ's ministers to be in bonds. 2. It is a hard thing for them to speak boldly when that is their case. 3. The best and most eminent ministers have need of, and may receive advantage by, the prayers of good Christians; and therefore should earnestly desire them. Having thus desired their prayers, II. He recommends Tychicus unto them, Eph 6:21, Eph 6:22. He sent him with this epistle, that he might acquaint them with what other churches were informed of, namely, how he did, and what he did; how he was used by the Romans in his bonds, and how he behaved himself in his present circumstances. It is desirable to good ministers both that their Christian friends should know their state and that they should be acquainted with the condition of their friends; for by this means they may the better help each other in their prayers. - And that he might comfort their hearts, by giving such an account of his sufferings, of the cause of them, and of the temper of his mind and his behaviour under them, as might prevent their fainting at his tribulations and even minister matter of joy and thanksgiving unto them. He tells them that Tychicus was a beloved brother and faithful minister in the Lord. He was a sincere Christian, and so a brother in Christ: he was a faithful minister in the work of Christ, and he was very dear to Paul, which makes Paul's love to these Christian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself. But the faithful servants of Jesus Christ are wont to prefer the public good to their own private or personal interests. III. He concludes with his good wishes and prayers for them, and not for them only, but for all the brethren, Eph 6:23, Eph 6:24. His usual benediction was, Grace and peace; here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner of peace - peace with God, peace with conscience, peace among themselves: and all outward prosperity is included in the word; as if he had said, "I wish the continuance and increase of all happiness to you." And love with faith. This in part explains what he means in the following verse by grace; not only grace in the fountain, or the love and favour of God, but grace in the streams, the grace of the Spirit flowing from that divine principle, faith and love including all the rest. It is the continuance and increase of these that he desires for them, in whom they were already begun. It follows, from God the Father, etc. All Grace and blessings are derived to the saints from God, through the merit and intercession of Jesus Christ our Lord. The closing benediction is more extensive than the former; for in this he prays for all true believers at Ephesus, and every where else. It is the undoubted character of all the saints that they love our Lord Jesus Christ. Our love to Christ is not acceptable, unless it be in sincerity: indeed there is no such thing as love to Christ, whatever men may pretend, where there is not sincerity. The words may be read, Grace be with all those who love our Lord Jesus Christ in incorruption, who continue constant in their love to him, so as not to be corrupted out of it by any baits or seductions whatsoever, and whose love to him is uncorrupted by any opposite lust, or the love of any thing displeasing to him. Grace, that is, the favour of God, and all good (spiritual and temporal), that is, the product of it, are and shall be with all those who thus love our Lord Jesus Christ. And it is, or ought to be, the desire and prayer of every lover of Christ that it may be so with all his fellow-christians. Amen, so be it.
Tyndale Open Study Notes
6:19-20 Paul’s missionary calling was primarily to help Gentiles realize that they are now accepted by God and welcomed into his church. • mysterious plan: See study notes on 1:8-10; 3:3. • I am in chains now: Though writing as a prisoner (see 3:1; 4:1), Paul knew that his calling as God’s ambassador (cp. 2 Cor 5:20) was to keep on speaking boldly for him.
Ephesians 6:19
The Full Armor of God
18Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints.19Pray also for me, that whenever I open my mouth, words may be given me so that I will boldly make known the mystery of the gospel,20for which I am an ambassador in chains. Pray that I may proclaim it fearlessly, as I should.
- Scripture
- Sermons
- Commentary
Do You Appreciate Your Pastor?
By Paul Washer2.4K07:11SubmissionEPH 6:19JAS 5:16In this sermon, the speaker discusses the importance of feeding the sheep with the word of God. He mentions a book called "Walking with the Giants" by Warren Wearsby, which contains testimonies of men and women of God throughout history. The speaker shares how reading about these giants of faith motivated him to pray and study the Bible. He also addresses the frustration some people have with their local pastors and their desire for them to preach with the same passion and zeal as well-known preachers. The speaker emphasizes that true godliness is demonstrated in the hidden ministry of shepherding God's people, and that recognition will come when the great shepherd returns.
Prayer, the Holy Spiirt and Boldness and David Platt
By Francis Chan1.9K07:02MAT 18:19ACT 4:31ROM 15:30EPH 6:19COL 4:21TH 5:112TI 1:7HEB 10:24JAS 5:161PE 4:8This sermon emphasizes the importance of believers coming together in prayer to seek supernatural courage and boldness to share the gospel, drawing inspiration from the early church's practice of praying for one another's boldness. It highlights the need for believers to support and pray for each other's spiritual growth, encouraging a deeper reliance on the Holy Spirit for empowerment in evangelism and disciple-making.
Spiritual Warfare Series - the Great Privilege
By Jim Cymbala1.0K26:24Spiritual WarfareACT 4:29ACT 4:31EPH 6:19In this video, the speaker shares his experience of being invited to speak at a conference where he felt pressured to conform to the atmosphere and not "rock the boat." Despite his initial fear and lack of preparation, he trusted in God's guidance and delivered a sermon that had a profound impact on the audience. The video highlights the importance of seeking God's will and being faithful in sharing His message, even in challenging circumstances. The speaker also emphasizes the need for revival in the church and in the country, and encourages viewers to pray for these things.
The Heart of Evangelism
By Rolfe Barnard97357:46MAT 4:17ACT 17:30EPH 6:19In this sermon, the preacher emphasizes the importance of preaching the word of God and the need for repentance. He uses examples from World War II to illustrate the heart of evangelism and the battle against spiritual darkness. The preacher also warns against having an empty profession of faith, using a story of a man who waved a lantern but had no light in it. He highlights the announcement of Jesus' ministry and the invasion of God's kingdom on earth, calling for total commitment to the truth of the kingdom of God. The sermon concludes with a plea for repentance and a desire to fulfill the commission given by God to proclaim His message.
(Christ Formed) 05 - Christ as Mature Adult
By Ed Miller8871:00:58JER 31:2MAT 6:33MRK 1:12LUK 4:5EPH 6:19COL 4:2In this sermon, the preacher focuses on the connection between the baptism and temptation of Jesus. He emphasizes that these two events illustrate the culmination of the 30 years of Jesus' life and his role as the representative man who came to obey God perfectly. The preacher suggests that the three representative temptations Jesus faced are significant and instructive, but does not delve into them in detail. He also highlights the idea that Christ's maturity is a process that God is responsible for, and that believers should not try to mature themselves.
Ambassador in Bonds
By Jamie Gordon8671:03:13EPH 6:19In this sermon, the speaker emphasizes the importance of being an ambassador for Jesus Christ. He highlights that ambassadors have a specific mission and message to deliver, and they are under God's authority. The speaker emphasizes that God takes care of his ambassadors and equips them with power and authority. He also emphasizes that the wisdom and eloquence of speech are not important, but rather the demonstration of the Spirit and power of God. The speaker encourages believers to live with all their might, to make the most of their time, and to spread the gospel with a fervent love for Jesus.
If My People Call to Me
By Shane Idleman1552:18The Role of the Church in SocietyRepentance2CH 7:14PSA 82:3PRO 29:2EPH 6:19Shane Idleman emphasizes the urgent need for the church to reclaim its prophetic voice in society, particularly in light of the Johnson Amendment that restricts pastors from addressing political and social issues. He argues that true change in America can only come through humility, prayer, and repentance, as outlined in 2 Chronicles 7:14. Idleman warns against the dangers of complacency and the need for Christians to actively engage in the moral and spiritual state of the nation, reminding them that silence in the face of injustice is complicity. He calls for a return to God, urging believers to seek His face and turn from their wicked ways to heal the land. The sermon serves as a wake-up call for the church to be bold in proclaiming truth and to take responsibility for the spiritual condition of the nation.
The Glory of God's Sabbath
By T. Austin-Sparks0The Gospel of GraceGod's SatisfactionGEN 2:3EXO 31:13LEV 25:10ISA 61:1LUK 4:17ACT 2:1ROM 3:22EPH 1:13EPH 6:191TI 1:11T. Austin-Sparks emphasizes the significance of God's Sabbath and the gospel of grace, illustrating how the year of Jubilee symbolizes liberation and God's satisfaction through Christ. He explains that the gospel is not merely a message of salvation but a proclamation of God's glory and satisfaction, fulfilled in Jesus, who embodies the ultimate rest and freedom for believers. The sermon connects the historical context of Israel's captivity and return to the spiritual liberation offered through Christ, highlighting the Church as the dwelling place of God's glory and righteousness. Sparks encourages believers to experience and proclaim this rest, as it reflects God's nature and the essence of the gospel. Ultimately, he calls for a deeper understanding of Christ's role as both King and Priest, which empowers the Church against the enemy's schemes.
Weeping Between the Porch and the Altar Part 2
By Leonard Ravenhill0RevivalPrayer2CH 7:14PSA 34:6MAT 5:3LUK 5:16ACT 2:42ROM 12:1EPH 6:191TH 5:17HEB 11:6JAS 5:16Leonard Ravenhill emphasizes the urgent need for genuine prayer and revival in the church, highlighting that true authority and anointing cannot be bought or learned but must come from a deep, personal relationship with God. He critiques the modern church's focus on prosperity and self-sufficiency, arguing that true revival occurs when believers recognize their spiritual poverty and seek God earnestly. Ravenhill recalls historical revivals, illustrating how prayer and a deep awareness of God's holiness and human sinfulness are essential for spiritual awakening. He calls for preachers to weep between the porch and the altar, acknowledging the need for brokenness and honesty in seeking God's presence. Ultimately, he urges the church to return to its roots of fervent prayer and reliance on the Holy Spirit to transform lives and communities.
A Godly Flock
By Anton Bosch0ROM 12:3EPH 6:191TH 5:12HEB 13:7JAS 4:6Anton Bosch emphasizes the importance of humility in the life of a believer, as it is a core attribute of a godly man or woman. Without humility, one cannot have a proper relationship with God, as He gives grace to the humble but resists the proud. Believers are encouraged to acknowledge, esteem, honor, trust, obey, remember, salute, and pray for their leaders, showing respect and support in various ways. The key to harmonious relationships within the church lies in the state of the heart, where both leaders and followers must cultivate humility and submission to one another's roles and gifts.
The Call and Qualifications for the Ministry
By J.C. Philpot0DEU 32:2EPH 6:19COL 4:31TI 3:6TIT 1:9J.C. Philpot delves into the importance of a divine call and necessary qualifications for the Gospel ministry. He emphasizes that a true call to the ministry involves a deep inward witness from God, a great backwardness to the work, strong leadings in providence, and a willingness to endure suffering and sacrifice. Philpot also discusses the need for grace and gifts as qualifications for the ministry, highlighting the essential experience of the things of God, a clear understanding and defense of truth, and a continual flow of divine life to give power to one's gift.
Section Iii.--Ministerial Effects.
By William Arthur0JER 1:9LUK 12:12ACT 2:1ACT 6:101CO 14:1EPH 6:191TH 1:5HEB 4:12JAS 3:51PE 4:11William Arthur preaches about the power of the tongue of fire, as seen in the example of Peter on the day of Pentecost. Despite Peter's lack of eloquence, his message, filled with quotes from the word of God and reasoning upon them, had a profound impact on the audience, leading to deep conviction and repentance. The sermon emphasizes the importance of prophesying, delivering a message from God under the influence of the Spirit, as a more powerful gift than speaking in tongues. The sermon highlights the necessity of the Holy Spirit's power in Christian preaching, as seen in the lives of early Christians and notable figures like Whitefield and Wesley.
Spying Out the Land
By T. Austin-Sparks0Divine RevelationFaithPSA 119:18ROM 8:141CO 2:142CO 5:17GAL 4:4EPH 1:15EPH 6:19PHP 3:20COL 1:26HEB 11:1T. Austin-Sparks explores the theme of 'Spying Out the Land,' contrasting the first and second missions of the spies sent by Israel to survey the Promised Land. He emphasizes that the first mission, driven by self-interest, led to failure, while the second, motivated by the glory of God, resulted in faith and triumph. Sparks highlights Paul's struggle to articulate the 'unsearchable riches' of Christ in his letters, particularly Ephesians, and the necessity of spiritual understanding through prayer. He encourages believers to approach the Scriptures with a heart open to divine revelation, akin to the second spying mission that returned with assurance and wonder. Ultimately, the sermon calls for a deeper exploration of God's eternal purpose as revealed in Scripture.
1. the Welsh Pulpit and Revival
By Robert Ellis0ISA 40:8JER 1:5MAT 28:19ACT 1:8ROM 10:151CO 2:4EPH 6:192TI 4:2HEB 4:121PE 1:24Robert Ellis emphasizes the importance of preachers being sent by God, serving as ambassadors of Eternity in the temporal world. He highlights the need for messages from preachers to be like breezes from the eternal hills, permeating the atmosphere with eternal truths. Ellis points out that spiritual revivals produce great preachers with outstanding messages, such as Luther, Calvin, the Wesleys, and others, who bring about significant changes in nations. He stresses the necessity of the prophetic voice in the pulpit to prevent spiritual stagnation and the rise of idolatry. Ellis reflects on the rich history of Welsh preachers, from John Elias to Christmas Evans, and the impact of revivals on the Welsh pulpit.
The Jerboa or Mouse
By Harriet N. Cook0MAT 10:34JHN 15:19JHN 17:14ROM 10:13EPH 6:19PHP 3:20COL 4:52TI 2:91PE 2:111PE 3:15John MacArthur preaches on the role of believers as ambassadors of Christ, emphasizing the threefold nature of being an ambassador: commissioning for a special assignment, representing the sender, and exercising the authority of the sender. Ambassadors of Christ are not always welcomed in a world opposed to God's truth, as warned by Jesus in John 15:19-20 and John 17:14. Paul exemplifies this role by being an ambassador in chains, boldly proclaiming the Gospel despite his circumstances, as seen in Ephesians 6:19-20.
Crucifixion With Christ
By J.C. Philpot0MAT 13:11LUK 10:21ROM 6:6ROM 8:131CO 1:181CO 2:6GAL 2:20GAL 5:24EPH 3:8EPH 6:191TI 3:16J.C. Philpot preaches about the profound mystery of the cross of Christ, highlighting how the power and wisdom of the cross are hidden from some and revealed to others. He emphasizes that salvation by the cross was offensive and unintelligible to many, but to those saved, it is the power of God. Philpot delves into the concept of being crucified with Christ, explaining the representational and experiential aspects of this crucifixion, leading to a life of faith in the Son of God. He underscores that the believer's life is sustained by Christ living in them, enabling them to live by faith and experience the transforming power of the cross.
How to Listen to a Sermon
By George Whitefield0MAT 23:1MAT 26:22LUK 8:181CO 1:12EPH 6:19George Whitefield emphasizes the importance of actively engaging with sermons to benefit spiritually, urging listeners to come with a sincere desire to know and do their duty, to give diligent heed to the Word of God, and to avoid prejudices against the minister. He warns against idolizing preachers and encourages personal application of the message to one's own heart. Whitefield stresses the need for prayer before, during, and after sermons, both for the minister's empowerment and the listeners' willingness to act on the teachings.
William Edwin Sangster Biography
By W.E. Sangster0MAT 5:16ROM 12:111CO 15:582CO 12:9EPH 6:19PHP 3:14COL 3:231TH 5:112TI 4:71PE 4:10W.E. Sangster, a dedicated Methodist preacher, was deeply impacted by the gospel of Jesus Christ from a young age and devoted his life to recovering Methodist conviction and expression. Throughout his ministry, he fearlessly innovated in preaching and administration, even during the challenging times of World War II, providing refuge for hundreds of thousands in his church's basement. As the leader of the Methodist Conference of Great Britain, Sangster relentlessly drove the agenda of evangelism and spiritual deepening, equipping his people to invite others to faith and experience a profound immersion in God's love and neighborly compassion. Despite facing a debilitating illness, Sangster continued to inspire through his writings, lectures, and unwavering passion for sharing the message of salvation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And for me, that utterance may be given unto me - Ἱνα μοι δοθειη λογος. Kypke has proved by many examples that λογον διδοναι signifies permission and power to defend one's self in a court of justice; and this sense of the phrase is perfectly applicable to the case of St. Paul, who was an ambassador in bonds, (Eph 6:20), and expected to be called to a public hearing, in which he was not only to defend himself, but to prove the truth and excellency of the Christian religion. And we learn, from Phi 1:12-14, that he had his desire in this respect; for the things which happened to him fell out to the furtherance of the Gospel, so that his bonds in Christ were manifest in all the palace, and in all other places. Thus God had enabled him to make a most noble defense, by which the Gospel acquired great credit. The mystery of the Gospel - The whole doctrine of Christ, not fully revealed previously to that time.
Jamieson-Fausset-Brown Bible Commentary
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; Dan 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, Eze 3:11; Co2 4:13).
John Gill Bible Commentary
And for me,.... This shows the great humility of the apostle, and the sense he had of the greatness of the work of the ministry; and that it is the duty of people to pray for their ministers; and that no man is perfect in this life; and that the more superior members need the assistance of the inferior ones; for this request is made by the apostle not in dissimulation, or as feigning humility and modesty; but in the sincerity of his heart, and from a real sense of his need of fresh supplies of gifts and grace, to fit him for the work and service of Christ: that utterance may be given unto me, or "that the word"; meaning not the subject matter of the ministry, the word of the Gospel, the word of faith, truth, and reconciliation, for that was committed to him; unless he should mean an increase of light and knowledge in it; but rather a faculty of speaking it freely and aptly, and what is commonly called elocution; not speaking with the enticing words of man's wisdom, but with the words of the Holy Ghost: or else an opportunity of preaching the word, and liberty to do it, as follows; that I may open my mouth boldly; or "in the opening of my mouth"; the phrase is Rabbinical. The Jews (w) say, that when Moses came to write that passage, "let us make man in our image", &c. Gen 1:26, he said before the Lord of the world, why dost thou give , "opening of the mouth", to heretics? i.e. an occasion to them of speaking, objecting to us, and of reproving and convincing us with respect to a plurality of persons in the Deity: and a little after they say, "wherever you , "an opening of the mouth to heretics", you will find an answer by its side, or along with it.'' Now the apostle desired he might have something to say, to object to, and to reprove and convince the unbelieving Jews; that he might do this with boldness, with all faithfulness with Courage, and intrepidity, and with freedom of speech; or "openly" and "publicly", as the Syriac version renders it: to make known, the mystery of the Gospel; or the mysterious doctrines of it, such as the doctrines of a trinity of persons, of the union of the two natures in Christ, justification by his righteousness, regeneration by his Spirit and grace, the saints' union to Christ, and communion with him, the resurrection of the dead, &c. which are called mysteries, because they were hid until revealed; and though revealed, the "modus" and "ratio" of them are not to be accounted for. Now the apostle's work was to make known these mysteries, to prove the truth of them from the word of God, and to defend them against the opposers of them; and that he might be able to do this he entreats the prayers of the saints. (w) Bereshit Rabba, sect. 8. fol. 7. 1. & Vajikra Rabba, sect. 21. fol. 163. 1. Megillat Esther, fol. 94. 1, 3.
Matthew Henry Bible Commentary
Here, I. He desires their prayers for him, Eph 6:19. Having mentioned supplication for all saints, he puts himself into the number. We must pray for all saints, and particularly for God's faithful ministers. Brethren, pray for us, that the word of the Lord may run and be glorified. Observe what it is he would have them pray for in his behalf: "That utterance may be given unto me; that I may be enlarged from my present restraints, and so have liberty to propagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner; and that I may open my mouth boldly, that is, that I may deliver the whole counsel of God, without any base fear, shame, or partiality." To make known the mystery of the gospel; some understand it of that part of the gospel which concerns the calling of the Gentiles, which had hitherto, as a mystery, been concealed. But the whole gospel was a mystery, till made known by divine revelation; and it is the work of Christ's ministers to publish it. Observe, Paul had a great command of language; they called him Mercury, because he was the chief speaker (Act 14:12), and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give him boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, Eph 6:20. He was persecuted and imprisoned for preaching the gospel; though, notwithstanding, he continued in the embassy committed to him by Christ, and persisted in preaching it. Observe, 1. It is no new thing for Christ's ministers to be in bonds. 2. It is a hard thing for them to speak boldly when that is their case. 3. The best and most eminent ministers have need of, and may receive advantage by, the prayers of good Christians; and therefore should earnestly desire them. Having thus desired their prayers, II. He recommends Tychicus unto them, Eph 6:21, Eph 6:22. He sent him with this epistle, that he might acquaint them with what other churches were informed of, namely, how he did, and what he did; how he was used by the Romans in his bonds, and how he behaved himself in his present circumstances. It is desirable to good ministers both that their Christian friends should know their state and that they should be acquainted with the condition of their friends; for by this means they may the better help each other in their prayers. - And that he might comfort their hearts, by giving such an account of his sufferings, of the cause of them, and of the temper of his mind and his behaviour under them, as might prevent their fainting at his tribulations and even minister matter of joy and thanksgiving unto them. He tells them that Tychicus was a beloved brother and faithful minister in the Lord. He was a sincere Christian, and so a brother in Christ: he was a faithful minister in the work of Christ, and he was very dear to Paul, which makes Paul's love to these Christian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself. But the faithful servants of Jesus Christ are wont to prefer the public good to their own private or personal interests. III. He concludes with his good wishes and prayers for them, and not for them only, but for all the brethren, Eph 6:23, Eph 6:24. His usual benediction was, Grace and peace; here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner of peace - peace with God, peace with conscience, peace among themselves: and all outward prosperity is included in the word; as if he had said, "I wish the continuance and increase of all happiness to you." And love with faith. This in part explains what he means in the following verse by grace; not only grace in the fountain, or the love and favour of God, but grace in the streams, the grace of the Spirit flowing from that divine principle, faith and love including all the rest. It is the continuance and increase of these that he desires for them, in whom they were already begun. It follows, from God the Father, etc. All Grace and blessings are derived to the saints from God, through the merit and intercession of Jesus Christ our Lord. The closing benediction is more extensive than the former; for in this he prays for all true believers at Ephesus, and every where else. It is the undoubted character of all the saints that they love our Lord Jesus Christ. Our love to Christ is not acceptable, unless it be in sincerity: indeed there is no such thing as love to Christ, whatever men may pretend, where there is not sincerity. The words may be read, Grace be with all those who love our Lord Jesus Christ in incorruption, who continue constant in their love to him, so as not to be corrupted out of it by any baits or seductions whatsoever, and whose love to him is uncorrupted by any opposite lust, or the love of any thing displeasing to him. Grace, that is, the favour of God, and all good (spiritual and temporal), that is, the product of it, are and shall be with all those who thus love our Lord Jesus Christ. And it is, or ought to be, the desire and prayer of every lover of Christ that it may be so with all his fellow-christians. Amen, so be it.
Tyndale Open Study Notes
6:19-20 Paul’s missionary calling was primarily to help Gentiles realize that they are now accepted by God and welcomed into his church. • mysterious plan: See study notes on 1:8-10; 3:3. • I am in chains now: Though writing as a prisoner (see 3:1; 4:1), Paul knew that his calling as God’s ambassador (cp. 2 Cor 5:20) was to keep on speaking boldly for him.