Exegetical and Hermeneutical Commentary of Ephesians 6:19
And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
19. for me ] Lit., on behalf of me. This change of phrase, by change of preposition, is perhaps due to the Apostle’s strong personal sense of his need of the help of intercessory prayer. He wisely covets for his apostolic work the prayers of the obscurest militant believer. Cp. Rom 15:30 ; 2Co 1:11; Php 1:19; Col 4:3; 2Th 3:1; Phm 1:22; Heb 13:18.
utterance ] Lit., “ word ” ( logos; Latin versions, sermo); a special deliverance of the Gospel. Cp. 1Co 1:5.
given ] by the inspiring and enabling Spirit. Cp. Act 2:4; 1Co 12:8. The Apostle was still as entirely dependent on the heavenly Gift as when his work began.
that I may open ] Lit., “ in opening of.” “In” such “opening,” as opportunity came by God’s providence, and power came by His grace, the “gift” would be seen.
boldly ] Lit., in boldness of speech. The Gr. word has occurred Eph 3:12, where see note. Cp. Php 1:20. St Paul was not insensible to the difficulty of a full and open utterance of the Gospel, not least in the Capital of the world. Cp. Rom 1:15-16, and notes in this Series.
the mystery ] The sixth occurrence of the word in the Epistle; cp. Eph 1:9, Eph 3:3-4; Eph 3:9, Eph 5:32. On the meaning, see on Eph 1:9. The special reference here is fixed by the previous occurrences; it is to Divine Redemption in its world-wide scope and eternal issues. Cp. 1Ti 3:16.
Fuente: The Cambridge Bible for Schools and Colleges
And for me – Paul was then a prisoner at Rome. He specially needed the prayers of Christians:
(1) That he might be sustained in his afflictions; and,
(2) That he might be able to manifest the spirit which he ought, and to do good as he had opportunity. Learn hence that we should pray for the prisoner, the captive, the man in chains, the slave. There are in this land (the United States) about ten thousand prisoners – husbands, fathers, sons, brothers; or wives, mothers, daughters. True, they are the children of crime, but they are also the children of sorrow; and in either case or both they need our prayers. There are in this land not far from three million of slaves – and they need our prayers. They are children of misfortune and of many wrongs; they are sunk in ignorance and want and we; they are subjected to trials, and exposed to temptations to the lowest vices. But many of them, we trust, love the Redeemer; and whether they do or do not, they need an interest in the prayers of Christians.
That utterance may be given unto me – Paul, though a prisoner, was permitted to preach the gospel; see the notes, Act 28:30-31.
That I may open my mouth boldly – He was in Rome. He was almost alone. He was surrounded by multitudes of the wicked. He was exposed to death. Yet he desired to speak boldly in the name of the Lord Jesus, and to invite sinners to repentance. A Christians in chains, and surrounded by the wicked, may speak boldly, and may have hope of success – for Paul was not an unsuccessful preacher even when a captive at Rome; see the notes on Phi 4:22.
The mystery of the gospel – notes, Eph 1:9.
Fuente: Albert Barnes’ Notes on the Bible
Eph 6:19
And for me, that utterance may be given unto me.
Ministers dependent on the peoples prayers
You come to listen to me on Sunday, and I have nothing to say that adds vigour to faith, or fervour to love, or that enlarges your knowledge of duty or of God. It is plain that during the week I have had no clear vision of spiritual truth, or that, if I have, the vision has faded away. You are naturally disappointed, perhaps discontented. It is partly my fault. But is it not possible that the fault is as much yours as mine? If you had prayed for me with earnestness and faith, might not the vision of God bare come to me, and the revelation of spiritual truth and the baptism of fire? In the absence of your intercessions, God may have given me truth for myself, but not for you. Suppose that in the course of a few weeks after the Ephesian Christians received this Epistle Paul had been called to appear before the Roman emperor, and that his courage had failed, or that, if his courage had not failed, no wise and vigorous and penetrating words had occurred to him in defence of the honour of Christ and in illustration of the glory of the Christian redemption. The Ephesian Christians, when they heard of his failure, would have wondered how it could have happened that the great apostle had even momentarily lost his fearlessness and his power. But if they had forgotten to pray that utterance might be given to him to make known with boldness the mystery of the gospel, the apostles failure might have been the result of their neglect. (R. W. Dale, LL. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. And for me, that utterance may be given unto me] . Kypke has proved by many examples that 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 Php 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 defence, by which the Gospel acquired great credit.
The mystery of the Gospel] The whole doctrine of Christ, not fully revealed previously to that time.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Utterance, or speech, viz. both the things I am to speak, and the faculty of speaking as becomes the matter I deliver.
That I may open my mouth; or, in or unto the opening of my mouth, i.e. full and free profession of the truth, without shame or fear.
Boldly; either, freely and confidently, the same as before in other words; or, openly and plainly, in opposition to speaking closely and in secret, Mar 8:32; Joh 11:14; and so it may have respect to the removing of his bonds, which were the present impediment of his so speaking.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. for mea different Greekpreposition from that in Eph 6:18;translate, therefore, “on my behalf.”
that I may open my mouthboldlyrather, “that there may be given to me ‘utterance,’or ‘speech’ in the opening of my mouth (when I undertake tospeak; a formula used in set and solemn speech, Job 3:1;Dan 10:16), so as withboldness to make known,” c. Bold plainness of speech was themore needed, as the Gospel is a “mystery” undiscoverable bymere reason, and only known by revelation. Paul looked for utteranceto be given him he did not depend on his natural or acquiredpower. The shortest road to any heart is by way of heaven; pray toGod to open the door and to open your mouth, so as to avail yourselfof every opening (Jer 1:7;Jer 1:8; Eze 3:8;Eze 3:9; Eze 3:11;2Co 4:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
| The Conclusion. | A. D. 61. |
19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, 20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. 21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: 22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. 23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.
Here, I. He desires their prayers for him, v. 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 (Acts xiv. 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, v. 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, c. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
That utterance may be given unto me ( ). Final clause with and first aorist passive subjunctive of , to give. See a like request in Col 4:3. Paul wishes their prayer for courage for himself.
Fuente: Robertson’s Word Pictures in the New Testament
Boldly. Connect with to make known, as Rev.; not with open my mouth, as A. V.
Mystery. See on Rom 11:25; Col 1:26.
Fuente: Vincent’s Word Studies in the New Testament
1) “And for me” (kai huper emou) “And (pray) on behalf of me,” Peter and John prayed for boldness and strength from God to witness and work in spite of their enemies, Act 4:29-31. The strength they requested, they received.
2) “That utterance may be given unto me” (hina moi dothe logos), ‘in order that (speech liberty) may be given to me.” Paul, the mighty apostle to the Gentiles, requested that they bombard heaven’s throne on his behalf. He knew that the “effectual fervent prayer of the righteous man availeth much,” Jas 5:16.
3) “That I may open my mouth boldly” (en anoiksei tou stomatos mou) “In opening my mouth,” (en paressia) “In boldness or with liberty”. True saints must learn to approach the intercessory throne of heaven, as invited, with boldness and assurance, Heb 4:14-16; 1Jn 2:1-2; Heb 7:25.
4) “To make known the mystery of the gospel” (gnorisai to musterion tou evangelliou) “To make clear or comprehensible the mystery of the good news,” (1) of salvation, in the sense of redemption from hell; (2) service for the Lord in the church; and (3) an heirsetting for honor and service with Him in the coming kingdom ages — the Millennium and the Heaven of Heaven ages, matters hidden from the world in former ages, Eph 3:2-6; Eph 3:9-10.
It was given to the disciples, as an organized witnessing assembly, the body of Christ, called the “kingdom of heaven,” by Matthew, to know and understand the mysteries of God hidden from other ages, Mat 13:11. It was that Jews and Gentiles might worship in the one body (church body) equally having access to offices of service and admission to worship privileges of baptism and the Lord’s Supper, Rom 1:16; Eph 5:15-16; Gal 3:28.
Fuente: Garner-Howes Baptist Commentary
19. And for me. For himself, in a particular manner, he enjoins the Ephesians to pray. Hence we infer that there is no man so richly endowed with gifts as not to need this kind of assistance from his brethren, so long as he remains in this world. Who will ever be better entitled to plead exemption from this necessity than Paul? Yet he entreats the prayers of his brethren, and not hypocritically, but from an earnest desire of their aid. And what does he wish that they should ask for him? That utterance may be given to me. What then? Was he habitually dumb, or did fear restrain him from making an open profession of the gospel? By no means; but there was reason to fear lest his splendid commencement should not be sustained by his future progress. Besides, his zeal for proclaiming the gospel was so ardent that he was never satisfied with his exertions. And indeed, if we consider the weight and importance of the subject, we shall all acknowledge that we are very far from being able to handle it in a proper manner. Accordingly he adds,
Fuente: Calvin’s Complete Commentary
(19) That utterance may be given me, that I may open my mouth . . .This hardly renders the original that word may be given me in opening my mouth. The opening the mouthan expression always used of solemn and deliberate utteranceseems taken for granted. What the Apostle desires them to pray for is that word may be given himthe word of wisdom and the word of knowledge, by the Spirit (1Co. 12:8), according to our Lords promise (Mat. 10:19-20), It shall be given you in the same hour what you shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you. Then he adds as a consequence of thisto make known in plainness of speech the mystery of the gospel. For to make known a mystery in simplicity needs not only boldness to speak, but also the knowledge of the true word of God.
The mystery of the gospel.The word gospel being used emphatically is, of course, the mystery of the new and universal grace of God to the Gentiles of which he speaks at large in Eph. 3:1-10. This was made known to him; he desires inspiration to make it known to others.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. For me Gradually and modestly the apostle brings them to the individual point, himself. The for before all saints is rather concerning; the for before me is a different word, in behalf of. Pray in regard to the saints in general; but pray especially for your apostle. But though he asks prayer for himself it is for no selfish object. He asks not for freedom from his chain, rescue from the axe, or restoration to his friends, but for greater efficiency in revealing Christ.
Utterance Chrysostom and many others refer this to emancipation from silence imposed by Roman power. Thus he says, (as quoted by Braune,) “My chain suppresses my free utterance, but your prayer opens my mouth, that I may boldly speak.” But by utterance (Gr., word) we rather understand the divine furnishing or prompting of both thought and language, for which, in a degree, every true minister may look. Said Henry Longden, “Prepare your sermon as faithfully as if there were no Holy Spirit: and then preach as trustingly in the Holy Spirit as if you had made no preparation.”
I mouth Literally, that word may be given me in the opening of my mouth. The Giver of the word is the Opener of the mouth. He does the former by inspiring impulse; he does the latter, first, by providentially opening the way, and then inspiringly by opening the mouth.
Boldly For he who speaks from the divine Opener of the mouth will very likely speak with a free, bold, divine fluency.
Mystery The body of truths contained in the gospel, which are a mystery, unknown to the world until revealed now by Christ and his apostles. Mat 13:11; note on Col 1:26.
Fuente: Whedon’s Commentary on the Old and New Testaments
Warfare in Intercession In Eph 6:19-20 Paul asks for prayer so that he would be able to do the very thing that he has taught the Ephesians to do in chapters 4-6, which culminates in spiritual warfare by opening his mouth as a two-edged sword. Once a person puts on the entire armor of God and is able to weld the sword of the Spirit to pray in tongues, he becomes a mighty warrior in the kingdom of God. One of the first lessons that such a prayer warrior learns is to pray for those spiritual leaders that God has placed over him. This teaching carries us into the theme of Paul’s epistle to the Philippians, in which Paul teaches them that their financial support towards helping Paul fulfill God’s calling in his life will ensure that their calling would also be fulfilled. He promised his partners that God would supply every one of their needs according to His riches in glory (Php 4:19).
Eph 6:19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
Eph 6:19
Eph 6:19 “that utterance may be given unto me” Comments – This is utterance inspired by the Holy Spirit. I remember in 1983, I was pastoring a church in Panama City, Florida. The congregation went out door-to-door evangelizing the neighbourhood. One man opened a door and I began to witness to him. I told him how being a Christian is like running a race. I had been a distance runner in college, so I really used this subject in the conversation. After I gave my presentation, I looked down at his tee-shirt and saw the picture of a runner on the front. He was a runner, and the Lord had given me a testimony that could relate to him too without me being aware of his background. The Lord had given me utterance to open my mouth boldly.
Eph 6:19 “that I may open my mouth boldly” – Comments – Anyone who has ever preached under the anointing of the Holy Ghost knows the boldness that comes with it. Paul is asking the Ephesians to pray for his anointing to increase. This is a prayer for boldness to speak God’s Word. Note:
Act 4:29, “And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,”
Eph 6:19 Comments (1) – Andrew Murray says, “Without prayer, the helmet of salvation, and the shield of faith, and the sword of the spirit, which is God’s word, have no power. All depends on prayer. God teach us to believe and hold this fast.” [188]
[188] Andrew Murray, The Prayer Life (Chicago: Moody Press, 1912), 24.
Eph 6:19 Comments (2) – The disciple is not above his master (Mat 10:24-28).
Mat 10:24-28, “The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”
Paul was not ashamed to preach the Gospel amidst afflictions and persecutions. Neither should we be ashamed.
2Ti 1:8, “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;”
Eph 6:20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
Eph 6:20
Fuente: Everett’s Study Notes on the Holy Scriptures
Eph 6:19. And for me, that utterance may be given unto me, “And for me in particular, that I may, with freedom and plainness of speech, preach the word.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 6:19 . ] : and in particular . See Fritzsche, ad Marc. p. 11, 713. The special point which, in connection with the intercession embracing all Christians, he would have to be made matter of supplication for himself , is stated in what follows. expresses, as previously the in current use, the sense in commodum (see Schaefer, App. ad Dem. I. p. 190; Buttmann, Ind. ad Mid . p. 188); and only the form of sensuous perception, which underlies the two prepositions, is different, as in the case of the Germ. ber and um ; comp. 1Pe 3:18 . It is wrongly assumed by Harless that only expresses in itself the relation of care for , and not . The notion of the latter that of encircling in fact sensuously embodies such care ; hence with classical writers too, especially with Demosthenes, and are interchanged without any difference of sense, e.g. phil . ii. p. 74, 35: , , 10. 16: , Xen. Mem. i. 1. 17: , Thucyd. vi. 78. Ephesians 1 : , .
. . .] Aim of the , and consequently contents of the intercession for the apostle (comp. on Eph 3:16 ): in order that utterance may be given to me on the opening of my mouth , i.e. that there may not be withheld from me by God, but may on the contrary be conferred, that which I ought to speak when I open my mouth. That Paul means the speaking with a view to the proclamation of the gospel , is from the context (see . . . . .) clear. The emphasis, however, is upon , to which, in the sequel, significantly corresponds; for this freedom of speech is the consequence wished for by Paul from that bestowal. Comp. Luk 21:15 . As to , which in itself represents nothing else than the opening of the mouth to speak, comp. on Mat 5:2 ; 2Co 6:11 ; on the substantive , comp. Thuc. iv. 67. 3. The expression is graphic , and has here something of a pathetic nature, without, however, containing a qualitative feature of the discourse itself , not even the character of unpremeditated utterance (Oecumenius: ), which would have been expressed by ., or in a similar significant way. This at the same time in opposition to Calvin, Boyd, Zanchius, Michaelis, Zachariae, and others, including Koppe, Rckert, Matthies, Meier, Baumgarten-Crusius, de Wette, Bleek, Schenkel, who explain: unreservedly, frankly , which would have to be attached not to what follows (see below), but closely to , and thereby, again, the . would be unwarrantably anticipated. Following Bullinger, Calovius, Cornelius a Lapide, and others, [313] Harless and Olshausen understand the as the act of God (comp. Eze 3:27 ; Eze 29:21 ; Eze 32:22 ; Psa 51:17 ), holding it to denote: the bestowed capacity of speaking in contrast to an earlier bound state of the tongue . Paul would thus have said: “in order that utterance may be given unto me through my mouth being opened.” But what needless diffuseness of expression, since and would be just the same thing! Kypke and Koppe attach . . to what follows; in which case Kypke regards as epexegesis of . . ., and Koppe, following Grotius, [314] refers . to the outward freedom: “non vinculis constrictus in carcere latens.” The latter explanation is logically erroneous, since, thus understood, . would be something quite other than the , and thus could not be added by way of apposition, without ; and linguistically erroneous, since never denotes outward freedom, and here especially its signification of boldness is rendered clear by the of Eph 6:20 . Comp. Fritzsche, Diss . II. in 2 Cor. p. 99 f. In opposition to Kypke, it may be urged that an addition of so purely exegetical a character, as . would be to . . . ., would not be in keeping with the elevated style of the discourse, which is not couched in anything like a didactic tone. Kster (in the Stud. u. Krit. 1854, p. 317), with whom, in the main, Bleek agrees, attaches . . . . to what follows, and takes in the well-known classical sense: to allow one to come to speech , to let him speak (Deu 26:18 ; Deu 27:9 ; 508, 16; 1220, 20; comp. , 229, 13); so that Paul is supposed to say: “that opportunity to speak may be given to me, namely, at the opening of my mouth (that is, when I wish to speak) frankly to proclaim,” etc. But even in this way . . would be only a needless and cumbrous addition.
. . .] with frankness to make known the mystery of the gospel , i.e. the mystery (see on Eph 1:9 ) which forms the contents of the gospel. The opportunity of preaching was not taken from the apostle in his captivity at Caesarea (Act 24:23 ), nor yet afterwards at Rome (Act 28:30 f.). Should we attach . to what precedes (Vatablus: “ut detur mihi aperto ore loqui libere, ut notum faciam,” etc.), would be without a necessary modal definition.
[313] Grotius also regards the as the act of God: “sic Deus labia aperire dicitur, ubi materiam suppeditat sibi gratias agendi, Psa 51:15 ,” yet makes out of it, after the Rabbinical (see Capell. Spicileg. p. 112; Buxtorf, Lex. Talm. p. 1872), occasione (loquendi) data. But the sense, “opportunity to speak,” could only so be brought out in the event of the words running thus: .
[314] “Ut ab hac custodia militari liber per omnem urbem perferre possem sermonem evang.,” etc.
REMARK.
If the Recepta were genuine, the statement of aim, introduced by , would be adduced from the mind of the persons praying , thus in the character of the oratio obliqua. See on Eph 1:17 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
Ver. 19. And for me ] Ministers must be especially prayed for, that they may have a door not only of utterance, but of entrance to men’s hearts, and so be able to save themselves and those that hear them. In praying for such, we pray for ourselves.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 6:19 . : and for me . has here its adjunctive force, in the special form of appending the particular to the general (Win.-Moult., p. 544), = “and for me in particular”. Paul passes from the requirement of intercession for all to that of intercession for himself, and that with a view to a special gift from God, to wit, freedom of utterance in preaching. The of the former clause becomes in the present. This suggests the existence of some distinction between the two preps., and some have attempted to show that alone expresses the idea of care for one, while denotes a more distant relation (Harl., etc.). But it is impracticable to establish either that or any other tangible distinction. may be, generally speaking, more applicable to persons , and to things . But here both are used of persons. Even in classical Greek they were often used as if interchangeable ( e.g. , Demosth., Phil. , ii., p. 74, 35), and in later Greek, both biblical and non-biblical, they seem to have lost any distinction they once may have had. [ ] : that to me may be given utterance . The of the TR rests on very slender cursive evidence; is read by [854] [855] [856] [857] [858] [859] [860] [861] [862] [863] , etc., and must be substituted. A few authorities place after ( [864] [865] , d, e, f, vg, Victor., etc.); but in most it is inserted before it. has the position of emphasis the utterance for which they were to pray in Paul’s behalf is regarded as a gift from God. For this use of cf. 1Co 1:5 ; 2Co 11:2 . : in opening my mouth . Not “ that I may open my mouth” (AV), but “ when I open my mouth”. The marks the occasion of the action, and the action itself is that in which the gift ( ) of Divine help is sought. The phrase does not of itself denote any special kind of utterance, whether unreserved (Calv., De Wette, etc.), unpremeditated (Oec.), or other. If it conveys in any case the idea of a certain quality of speech, that is due to the context; as in 2Co 6:11 , where it is conjoined with the phrase . It means simply the opening of the mouth to speak, or the act of speaking; but both in the OT and in the NT it appears to have a certain pathetic (Mey.), or rather solemn force (Ell.), being used of grave and important utterances on which much depended (Job 3:1 ; Dan 10:16 ; Mat 5:2 ; Act 8:33 ; Act 18:14 ). : with boldness . Statement of the thing specially sought, and recognised as to be obtained only by the gift of God, to wit, fearless, confident freedom whenever occasion came to preach the Gospel. primarily = freedom in speaking (Act 4:13 ; 2Co 3:12 ); then frankness, unreserve , or plainness in speaking (Mar 8:32 ; Joh 10:24 ; Joh 11:14 ; Joh 16:25 , etc.); and boldness, assurance , as opposed, e.g. , to (Phi 1:20 ; 1Jn 3:21 ; 1Jn 5:14 ); and with the fundamental idea of freedom or confidence in speaking again suggesting itself (1Jn 2:28 ; 1Jn 4:17 ; see also under Eph 3:12 above). [ ]: to make known the mystery [ of the Gospel ]. The of the TR has large support ( [866] [867] [868] [869] [870] [871] [872] , Vulg., Syr., Copt., etc.). It is omitted by [873] [874] gr [875] , Victor., etc., and is deleted by LWH. The gen. is probably that of contents , or one of the various forms of the gen. possess. , = the mystery contained in the Gospel or belonging to it. On see under Eph 1:9 above. The connection of the several clauses in this verse is variously understood. Some connect with the following . So Grotius, who explains it thus “ut ab hac custodia militari liber per omnem urbem perferre possem sermonem”; but does not apply to freedom of movement , and here it has a sense in harmony with the following . Others attach the closely with the as a definition of it, = “that utterance may be given me by the opening of my mouth” (Cornel. Lap., Harl., Olsh., Von Soden, Abb., etc.). This makes the “opening of the mouth” the act of God ; in support of which interpretation appeal is made to the terms in Eze 3:27 ; Eze 29:21 ; Eze 32:22 ; Psa 51:15 . The absence of the article, and the analogous passage in Col 4:3 are also thought to favour this. But the terms in Col 4:3 are different , and the construction makes the and the practically one and the same thing. The simplest constructions are these two (1) to connect with what precedes , and with the not the , = “that utterance, and that with boldness, may be given to me when I undertake to open my mouth with a view to make known the mystery of the Gospel”; and (2) to connect with what follows, to wit, the , = “that to me utterance may be given when I open my mouth, that with boldness I may make known the mystery of the Gospel”. The latter is preferred by Meyer, Ell., WH, etc. It is followed by the RV text, “in opening my mouth, to make known with boldness,” etc.; while the RV margin gives “in opening my mouth with boldness, to make known the mystery,” etc. The former construction gives a good sense for each particular term and a simple connection, if the is taken to define not the opening of the mouth , but the utterance , the , which is the main thought. On the whole the latter is perhaps to be preferred, the need of utterance , power of speech, when occasion offers itself to preach, being first mentioned, and this gift of utterance being next defined in respect of its object, viz. , to give fearless confidence in making the Gospel known.
[854] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[855] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[856] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[857] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[858] Codex Sangermanensis (sc. ix.), a Grco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prs. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).
[859] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[860] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.
[861] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[862] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[863] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .
[864] Autograph of the original scribe of .
[865] Autograph of the original scribe of .
[866] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[867] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[868] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[869] Codex Sangermanensis (sc. ix.), a Grco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prs. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).
[870] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[871] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[872] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .
[873] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[874] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[875] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.
Fuente: The Expositors Greek Testament by Robertson
for. App-104.
utterance. App-121.
I . . . mouth. Literally in (Greek. en) opening (Greek. anoixis, only here) of my mouth.
boldly = with (Greek. en) boldness.
make known. As Php 1:1, Php 1:22.
mystery. App-193.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 6:19. , may be given) Paul did not depend on his natural and acquired power.- ) .- , to make known with boldness) Therefore boldness [plainness] of speech is required, because it is a mystery.
Fuente: Gnomon of the New Testament
Eph 6:19
Eph 6:19
and on my behalf, that utterance may be given unto me in opening my mouth,-Paul was a man of like passions and infirmities with us. His inspiration revealed unto him the will of God concerning man, and what was needed to carry forward Gods work among men. Seeing clearly his duty and responsibility, and seeing what he most lacked to enable him to do the work, he prayed to be strengthened and guarded against the weaknesses and dangers that beset him. A lack of courage to speak at all times the full truth of God was one of the besetting sins of the early preachers. No more courageous man ever lived than Paul; yet he felt there was danger that he might fail to speak the whole truth of God to the world, and prayed, and asked others to pray for him that he might have the courage to preach it faithfully. If one of such natural courage as he felt such danger and the necessity for praying for courage, how much more should we poor mortals fed the need of following his example. Our courage is not now tested exactly in the same way his was; but it is none the less fully tested, and we need the courage to do our full duty to God and man. His courage was tested by the danger of persecution, imprisonment, and death.
to make known with boldness-This includes frankness and boldness of spirit, of which this unrestrained declaration of truth is the expression. Men now as often fail to preach the whole truth of God with boldness and fullness, because it is unpopular and excites opposition of the public, as it did in apostolic days from fear of imprisonment and death. Courage to preach boldly and fully the whole truth of God is the crying need of preachers and teachers of Gods word. The word of God is corrupted, its teachings are perverted, and his truth is compromised, because they lack courage to speak boldly the whole truth. This weakens the church, and deprives men of the blessings of Gods help. He blesses only those who speak the whole will of God. Not to do so is to stain our souls with the blood of our fellow men.
the mystery of the gospel,-The mystery of the gospel is that the Gentiles are fellow partakers of the promise in Christ Jesus, through the gospel. (Eph 3:1-7).
Fuente: Old and New Testaments Restoration Commentary
mystery
(See Scofield “Mat 13:11”) .
Fuente: Scofield Reference Bible Notes
for: Rom 15:30, 2Co 1:11, Phi 1:19, Col 4:3, 1Th 5:25, 2Th 3:1, Phm 1:22, Heb 13:18
utterance: Act 2:4, 1Co 1:5, 2Co 8:7
that I: Act 4:13, Act 4:29, Act 4:31, Act 9:27, Act 9:29, Act 13:46, Act 14:3, Act 18:26, Act 19:8, Act 28:31, 2Co 3:12, *marg. 2Co 7:4, Phi 1:20, 1Th 2:2
the mystery: Eph 1:9, Eph 3:3, Eph 3:4, 1Co 2:7, 1Co 4:1, Col 1:26, Col 1:27, Col 2:2, 1Ti 3:16
Reciprocal: Gen 13:4 – called Exo 4:12 – General Ecc 8:1 – and the Isa 40:9 – be not Isa 57:19 – the fruit Eze 2:6 – be not Eze 3:27 – I will Eze 21:2 – set Eze 24:27 – thy Eze 35:2 – set Mat 5:2 – General Mat 13:11 – mysteries Mar 13:11 – shall be Mar 14:34 – and watch Luk 21:15 – I will Luk 21:36 – pray Luk 22:40 – Pray Joh 7:26 – he speaketh Act 9:31 – and in Act 10:34 – opened Act 18:9 – Be Rom 10:20 – very bold Rom 12:12 – continuing 1Co 13:2 – understand 1Co 14:2 – howbeit Eph 5:32 – a great Eph 6:18 – supplication Eph 6:20 – boldly Phi 1:14 – waxing 2Ti 2:9 – even
Fuente: The Treasury of Scripture Knowledge
(Eph 6:19.) -And for me. When knits, as here, a part to a whole, it has an intensive or climactic signification. Winer, 53, 3; Hartung, 1:45. The apostle lays emphasis on this mention of himself. And we apprehend that the same speciality of request is marked by the change of preposition. When he bids them pray for all saints, he says ; but when he points to himself as the object of supplication, he writes . Meyer and de Wette, indeed, and Robinson, apparently deny that any change of idea is involved in the change of preposition. Harless admits such a distinction as is between pro and propter. Certainly, in the later writers and are almost identical in use and sense. They are even found together, as Demosthenes, Philip. ii. p. 162, vol. v. Oratores Att., ed. Dobson, Oxon.; Thucyd. 6.78, 1, p. 152, vol. iii. sect. 2, ed. Poppo. No one denies this, but surely it may be asked, Why should the preposition here be changed? not, perhaps, for mere variety of phrase and style. The preposition -about, used generally in a tropical sense when it governs the genitive, may be regarded as the vaguer in its reference. They could not know much about all saints, and they were to pray about them. All saints were to be ideally encircled with their supplications. The prayer for the apos tle was more direct and personal, and is employed, while the blessing to be prayed for is also clearly specified. In Rom 8:26, 1Ti 2:1, Heb 7:25, where is used, there is marked directness in the supplication, though it be for all men. 1Pe 3:18. In Col 4:3, the apostle, in making a similar request, uses ; but he includes himself with others, and writes , and so in Heb 13:18. Though such a distinction cannot be uniformly carried out, yet the use of these two different prepositions in two consecutive clauses would seem to indicate that some ideal change of relation is intended. Turner says that the prepositions are changed for the mere sake of variety, and he instances and in Rom 3:20, which in his opinion apparently convey precisely the same thought. But the explanation is slovenly; for though there is a kindred meaning, there is a distinct difference of image or relation indicated by the two prepositions. And for what were they to pray?
-that to me may be given speech in the opening of my mouth. The conjunction denotes the purpose, which is told by telling the purport of the prayer. The Received Text has , a more subjective representation, but the principal uncial MSS. are against such a reading. here denotes power of speech-utterance-as in 1Co 12:8; 2Co 11:6. The connection of the next clause has been much disputed. It appears to us plainest and easiest to join to the preceding words-that utterance may be given unto me in the opening of my mouth. The arguments for this view, and against the opposing hypotheses of Kypke and Koppe, are ably given by Fritzsche, Dissert. ii. ad Cor. p. 99. Such is the critical opinion of the three Greek fathers, Chrysostom, OEcumenius, and Theophylact, of Luther and Calvin, of Estius, Morus, Rckert, Harless, Olshausen, Matthies, and Meyer. The sense then is, not that the opening of his mouth was in itself regarded also as a Divine gift; but the prayer is, that utterance should be given him when the opportunity of self-vindication or of preaching should be enjoyed. Bullinger, a-Lapide, and Harless give an active signification, as if the sense were, that utterance along with the opening of my mouth may be given me, referring to Psa 51:15, Eze 3:27. We prefer the simple signification-in the opening of my mouth, that is, when I shall have occasion to open my mouth. Mat 5:2; Act 8:35; Act 10:34; 2Co 6:11. Wholly baseless is the translation of Beza and Piscator-ut aperiam os meum. That the phrase describes not the simple act of speech, but also specifies its quality as bold or open, is the view of Pelagius, Vatablus, Bodius, Zanchius, Rckert, Meier, and Matthies. See Alford on 2Co 6:11. But this view gives an emphasis to the simple diction which cannot be proved to belong to it. We believe that its only emphasis lies in its use-prefacing a set discourse of some length, and not merely a brief or conversational remark. That the apostle refers to inspiring influence we have little doubt, whether that influence be regarded as essential to the general preaching of the gospel, or to the apostle’s vindication of himself and his mission at the imperial tribunal in Rome; for he was now prosecuting the appeal which he had originated at Caesarea. Luk 21:14; Mat 10:19-20; Mar 13:11. His pleading for himself involved in it a description and defence of his office, and that he refers to such unpremeditated orations is the view of OEcumenius. The next clause is explanatory, or gives the result-
-in boldness to make known the mystery of the gospel. B, F, G, omit , but the words have good authority. The genitive may be that of subject or of object, as in Eph 1:9. Ellicott prefers the former. The noun has been explained under Eph 3:12, and does not signify freely, as Koppe and Grotius take it, that is, in contrast with previous confinement. Wyckliffe has-with truth to make known. It characterizes the speaking in itself or in quality, as bold and open-without reserve or trepidation. is the infinitive of design. has been spoken of under Eph 1:9. In the first chapter the apostle calls one special result and purpose of the gospel-to wit, the re-capitulation of all things under Christ-a mystery; and in the third chapter he characterizes the doctrine of the union of Jew and Gentile in one church by a similar appellation. But here he gives the same general name to the gospel. For it is a system which lay hidden till God’s time came for revealing it. To know it, there must be a Divine initiator, for its truths are beyond the orbit of all human anticipations. The God-man-a vicarious death-a gratuitous pardon-the influence of the Spirit-are doctrines which man never could have discovered. They are to him a mystery, not indeed something unknowable, but something unknown till it be revealed. This gospel, without mutilation, in its fulness and majesty, and with all its characteristic elements, the apostle wished to proclaim with plain and unfaltering freedom, and for this purpose he asked the prayers of the Ephesian church.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 6:19. And for me. If an inspired apostle needed the prayers of his brethren, it is certain that other disciples need them also. However, Paul was not so much concerned about his personal welfare in the present instance. He was in Rome and was a prisoner, having been taken there upon his appeal when in the court of Festus (Act 25:9-12). He was anxious that utterance (opportunity to speak) might be given him to preach the Gospel boldly. Mystery is explained at chapter 1:9.
Fuente: Combined Bible Commentary
Eph 6:19. And on my behalf, especially for him among the saints. Not for himself, but for the sake of the gospel he thus speaks.
That utterance may be given; from God.
In the opening of my month, i.e., when I speak for God, the reference being, not to the quality or source of the discourse, but to the simple fact of speaking.
In boldness is emphatic, and to be connected with to make known, etc., which indicates the purpose for which he desired utterance and asked their supplications.
The mystery of the gospel; the mystery contained in the gospel; comp. chaps. Eph 1:9; Eph 3:9.
Fuente: A Popular Commentary on the New Testament
Our apostle having directed the Ephesians to the duty of prayer in general, desires them here to pray for himself in particular.
Where observe, 1. His exhortation and direction to pray for himself, and all the ministers of the gospel: And for me. Learn hence, That the ministers of Christ are and ought in a special manner to be remembered in the saints’ prayers.
Observe, 2. The mercy which he desires them to pray for: That utterance may be given: namely a readiness to deliver to others what God has handed unto us. Ministers depend upon God for utterance, and it is their people’s duty to be earnest with God to give it to them.
Observe, 3. The end why he desires this utterance: That he may open his mouth boldly to make known the ministry of the gospel.
Where note, 1. The sublime nature of the gospel minister: and that is, to make known that gospel-mystery.
2. The manner how he is to perform this work: That I may open my mouth boldly; namely, in asserting truth, and in reproving sin, with a wise and prudent, with a meek and humble, with an active and zealous boldness.
Observe 4. A double argument to back and enforce his request to pray for him:
1. From his office: For which I am an ambassador. The ministers of the gospel are God’s ambassadors; and shall not their people pray for the success of their embassies?
2. From his afflicted state: He was an ambassador in bonds; his zeal for God, and his truth, confined him to a prison; he preached himself into a gaol. Well, therefore, might they pray for him, who had now lost his liberty, and soon after was to lose his life, for them: no prayers can be too much to strengthen the hands, and to encourage the hearts, of such as suffer tribulation and persecution for the sake of Christ: Pray for me, that I may make known the mysteries of the gospel, for which I am an ambassadsor in bonds.
Fuente: Expository Notes with Practical Observations on the New Testament
Eph 6:19-20. And for me also See on Col 4:3; that utterance may be given unto me Free liberty of expression, every inward and every outward hinderance being removed; that I may open my mouth boldly May deliver the whole truth without any base fear, shame, or diffidence, considering how important it is to the glory of God, and the salvation of mankind, that it should be so delivered; to make known the mystery of the gospel In the clearest and most effectual manner. For which I am an ambassador in bonds The ambassadors of men usually appear in great pomp: in what a different state does the ambassador of Christ appear! The Greek, , is literally, I execute the office of an ambassador in a chain. See on Act 28:16. As the persons of ambassadors were always sacred, the apostle, in speaking thus, seems to refer to the outrage that was done to his Divine Master in this violation of his liberty.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, 20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
This passage has always been a blessing to me. Paul asked for boldness in witness – we have this picture of him out there like a street preacher giving forth the Gospel, yet he felt he wanted more boldness for his ministry.
Most of us need that boldness to share our faith. We need to realize witnessing is not something that comes totally naturally to the believer. There are some that can witness anywhere and to anyone without a thought, but that is not the norm. Most of us are not that bold.
It is also of note that Paul wanted to “OPEN MY MOUTH” to witness. There are many that have succumbed to the idea that we can witness by our life – yes that is part of the plan, but we might understand that Paul went from town to town witnessing, and at times did not take time to live in the town so that people could see his life. He would go in witnessing with his mouth, not his life.
Yes, live a proper life before your neighbors and co-workers, but don’t forget to open your mouth as well, for it is the spoken word that will help them understand the Gospel. The word translated “utterance” is the word “logos” which relates to utterance, to talking, to communication by mouth. It is also related to the Lord and His Word – important stuff, over and above a good lifestyle.
We need to do this no matter how it affects our life. Paul was in prison for his witness, so we should not shrink from the same if the occasion should arise.
It is our ministry to open our mouths – within that context you can live your life properly before men so that they might see Christ.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Paul sensed his own great need for the prayer support of his readers. It was incongruous that an ambassador of Christ should be in chains. He was in heavenly places, but he was also in earthly confinement. An encounter with spiritual enemies awaited him when he would make his defense before Caesar Nero. Paul wanted utterance and boldness to characterize his witness. Utterance probably refers to clarity of communication and boldness to courage. He needed bold utterance and courageous clarity in all of his ministry opportunities, but especially in the defense he anticipated in the imperial court (cf. Act 28:30-31). There are nine references in Acts alone to various people witnessing boldly (Act 4:13; Act 4:29; Act 4:31; Act 9:27-29; Act 14:3; Act 18:26; Act 19:8; Act 13:46) plus others elsewhere in the New Testament (cf. 2Co 3:12).
"The word for ’boldness’ is made up of two words meaning ’all’ and ’speech.’ It signifies the attitude when one is completely at home and the words flow freely. Thus it may mean ’outspokenness,’ or ’frankness.’ When a person is speaking in this way, he or she is not in the least afraid, and thus the expression comes to signify ’boldly.’" [Note: Morris, p. 211.]
"Note that Paul did not ask them to pray for his comfort or safety, but for the effectiveness of his witness and ministry." [Note: Wiersbe, 2:60.]
The mystery of the gospel (i.e., God’s provision of salvation through Jesus Christ) needed defending in Rome because the Romans viewed Christianity as simply a sect within Judaism (cf. Act 18:12-17). The Jews saw it as a heretical religion (cf. Act 21:27-28).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 30
THE CONCLUSION
Eph 6:19-24.
REQUEST: COMMENDATION: BENEDICTION
Eph 6:19-22
The apostle has bidden his readers apply themselves with wakeful and incessant earnestness to prayer (Eph 6:18). For this is, after all, the chief arm of the spiritual combat. By this means the soul draws reinforcements of mercy and hope from the eternal sources (Eph 6:10). By this means the Asian Christians will be able not only to carry on their own conflict with vigour, but to help all the saints (Eph 6:18); and through their aid the whole Church of God will be sustained in its war with the prince of this world.
The apostle Paul himself stood in the forefront of this battle. He was suffering for the cause of common Christendom; he was a mark for the attack of the enemies of the gospel. On him, more than on any other man, the safety and progress of the Church depended. {Php 1:25} In this position he naturally says: “Watching unto prayer in all perseverance and supplication for all the saints-and for me.” If his heart should fail him, or his mouth be closed, if the word of inspiration ceased to be given him and the great teacher of the Gentiles in faith and truth no longer spoke as he ought to speak, it would be a heavy blow and sore discouragement to the friends of Christ throughout the world. “My afflictions are your glory. {Eph 3:13} My unworthy testimony to Christ is showing forth His praise to all men and angels. Pray for me then, that I may speak and act in this hour of trial in a manner worthy of the dispensation given to me.” Strong and confident as the apostle Paul was, he tier himself to be nothing without prayer. It is his habit to expect the support of the intercessions of all who love him in Christ. He knew that he was heaped by this means, on numberless occasions and in wonderful ways. He asks his present readers to entreat that “the word may be given me when I open my mouth, so that I may freely make known the mystery of the gospel, on which behalf I serve as ambassador in bonds, that in it I may speak freely, as I ought to speak.” This sentence hangs upon the verb “may-be-given.” Jesus said to His apostles: “It shall be given you in that hour what you shall speak, when brought before rulers and kings”. {Mat 10:18-20} The apostle stands now before the Roman world. He has appealed to Caesar, and awaits his trial. If he has not yet appeared at the Emperors tribunal, he will shortly have to do so. Christs ambassador is about to plead in chains before the highest of human courts. It is not his own life or freedom that he is concerned about; the ambassador has only to consider how he shall represent his Sovereigns interests. The importance which Paul attached to this occasion is manifest from the words written to Timothy {2Ti 4:17} referring to his later trial. St. Paul has this special need in his thoughts, in addition to the help from above continually required in the discharge of his ministry, under the hampering conditions of his imprisonment. {comp. Col 4:3-4}
The Church must entreat on Pauls behalf that the word he utters may be Gods, and not his own. It is in vain to “open the mouth,” unless there is this higher prompting and through the gates of speech there issues a Divine message, unless the speaker is the mouthpiece of the Holy Spirit rather than of his individual thought and will. “The words that I speak unto you,” Jesus. said, “I speak not of myself.” The bold apostle intends to open his mouth; but he must have the true “word given” him to say. We should pray for Christs ambassadors, and especially for the more public and eloquent pleaders of the Christian cause, that it may be thus with them. Rash and vain words, that bear the stamp of the mere man who utters them and not of the Spirit of his Master, do a hurt to the cause of the gospel proportioned to the blessing that comes from such lips when they speak the word given to them.
Such inspiration would enable the apostle to “make known the mystery of the gospel with freedom and confidence of speech”: the expression rendered “with boldness” means all this. Before the emperor Nero, or the slave Onesimus, he will be able with the same aptness and dignity and self-command to declare his message and to vindicate his Masters name. “The mystery of the gospel” is no other secret than that which this epistle unfolds, {Eph 3:3-9} the great fact that Jesus Christ is the Saviour and the Lord of the whole world. Jesus proclaimed Himself to Pilate, who represented at Jerusalem the imperial rule, as the King of all who are of the truth; and the apostle Paul has the like message to convey to the head of the Empire. It needed the greatest boldness and the greatest wisdom in the ambassador of the Messianic King to play his part at Rome; an unwise word might make his own life forfeit, and bring incalculable dangers on the Church.
St. Pauls trial, we suppose, passed off successfully, as he at this time anticipated. The Roman government was perfectly aware that the political charge against their prisoner was frivolous; and Nero, if he personally gave Paul a hearing on this earlier trial, in all probability viewed his spiritual pretensions on his Masters behalf with contemptuous tolerance. If he did so, the toleration was not due to any want of courage or clearness on the defendants part. It is possible even that the courage and address of the advocate of the “new superstition” pleased the tyrant, who was not without his moments of good humour nor without the instincts of a man of taste. The apostle, we may well believe, made an impression on the supreme court at Rome similar to that made on his judges in Caesarea.
St. Pauls bonds in Christ have now become widely “manifest” in Rome. {Php 1:13} He pleads in circumstances of disgrace. But God brings good for His servants out of evil. As he said at a later time, so he could say now: “They have bound me; but they cannot bind the word of God.” He was “not ashamed of the gospel” in the prospect of coming to Rome years before; {Rom 1:16} and he is not ashamed now, though he has come in chains as an evil-doer. Through the intercessions of Christs people all these injuries of Satan are turning to his salvation and to the “furtherance of the gospel”; and Paul rejoices and triumphs in them, well assured that Christ will be magnified whether by his life or death, whether by his freedom or his chains. {Php 1:12-26} The prayers which the imprisoned apostle asks from the Church were fulfilled. For we read in the last verses of the Acts of the Apostles, which put into a sentence the history of this period: “He received all that came to him, preaching the kingdom and teaching the things concerning the Lord Jesus Christ, with all boldness, none forbidding him.”
The paragraph relating to Tychicus is almost identical with that of Col 4:7-8. It begins with a “But” connecting what follows with the statement the apostle has just made respecting his position at Rome. As much as to say: “I want your prayers, set as I am for the defence of the gospel and in circumstances of difficulty and peril. But Tychicus will tell you more about me than I can convey by letter. I am sending him, in fact, for this very purpose.”
St. Paul knew the great anxiety of the Christians of Asia on his account. Epaphras of Colossae had “shown him the love in the Spirit” that was felt towards him even by those in this region who had never seen him in the Col 1:8. The tender heart of the apostle is touched by this assurance. So he sends Tychicus to visit as many of the Asian Churches as he may be able to reach, bringing news that will cheer their hearts and relieve their discouragement. {Eph 3:13} The note sent at this time to Philemon indicates the hopeful tidings that Tychicus was able to convey to Pauls friends in the East: “I trust that through your prayers I shall be given to you”. {Phm 1:22} To the Philippians he writes, perhaps a little later, in the same strain: “I trust in the Lord that I myself shall come shortly”. {Php 2:24} He anticipates, with some confidence, his speedy acquittal and release: it is not likely that this expectation, on the part of such a man as St. Paul, was disappointed. The good news went round the Asian and Macedonian Churches: “Paul is likely soon to be free, and we shall see and hear him again!”
In the parallel epistle he writes, “that you may know”; {Col 4:8} here it is, “that you also may know my affairs.” The added word is significant. The writer is imagining his letter read in the various assemblies which it will reach. He has the other epistle in his mind, and remembering that he there introduced Tychicus in similar terms, he says to this wider circle of Asian disciples: “That you also, as well as the Churches of the Lycus valley, may know how things are with me, I send Tychicus to give you a full report.” It is not necessary, however, to look beyond the last two verses for the reference of the also of Eph 6:21 : “I have asked your prayers on my behalf; and I wish you in turn to know how things go with me.” Possibly, there were some matters connected with St. Pauls trial at Rome that could not be fitly or safely communicated by letter. Hence he adds: “He shall make known unto you all things.” When he writes “that ye may know my affairs, how I do,” we gather that Tychicus was to communicate to those he visited everything about the beloved apostle that would be of interest to his Asian brethren.
The apostle commends Tychicus in language identical in the two letters, except that in Colossians “fellow-servant” is added to the honourable designations of “beloved brother and faithful minister,” under which he is here introduced. We find him first associated with St. Paul in Act 20:4, where “Tychicus and Trophimus” represent Asia in the number of those who accompanied the apostle on his voyage to Jerusalem, when he carried the contributions of his Gentile Churches to the relief of the Christian poor in Jerusalem. Trophimus, his companion, is called a “Greek” and an “Ephesian”. {Act 21:28-29} Whether Tychicus belonged to the same city or not, we cannot tell. He was almost certainly a Greek. The Pastoral epistles show Tychicus still in the apostles service in his last years. He appears to have joined St. Pauls staff and remained with him from the time that he accompanied him to Jerusalem in the year 59. From 2Ti 4:9-12 we gather that Tychicus was sent to Ephesus to relieve Timothy, when St. Paul desired the presence of the latter at Rome. It is evident that he was a man greatly valued by the apostle and endeared to him. Tychicus was well known in the Asian Churches, and suitable therefore to be sent upon this errand. And the commendation given to him would be very welcome to the circle to which he belonged. The apostle has great tact in these personal matters, the tact which belongs to delicate feeling and a generous mind. He calls his messenger “the beloved brother” in his relation to the Church in general, and “faithful minister in the Lord” in his special relation to himself. So he describes Epaphroditus to the Philippians as “your apostle and minister of my need.” In conveying these letters and messages, this worthy man was Pauls apostle and minister of his need in regard to the Asian Churches. He is a “minister in the Lord, ” inasmuch as this office lies within the range of his service to the Lord Christ.
We observe that in writing to the Colossians the apostle applies to Onesimus, the converted slave, the honourable epithets applied here to this long-tried friend: “the faithful and beloved brother” {Col 4:9} -Every Christian believer should be in the eyes of his fellows a “beloved brother.” And every true servant of Christ and His people is a “faithful minister in the Lord,” be his rank high or low, and whether official hands have been laid upon his head or not. We are apt, by a trick of words, to limit to the order which we suitably call “the ministry” expressions that the New Testament applies to the common ministry of Christs saints. {comp. Col 4:12} This devoted servant of Christ is employed just now as a newsman and letter-carrier. But what a high responsibility it was, to be the bearer to the Asian cities, and to the Church for all time, of the epistles of Paul the apostle to the Ephesians, Colossians, and Philemon. Had Tychicus been careless or dishonest, had he lost these precious documents or tampered with them, how great the loss to mankind! We cannot read them without feeling our debt to this beloved brother and faithful servant of the Church. Those who travel upon Christs business, who link distant communities to each other and convey from one to another the Holy Spirits fellowship and grace, are “the messengers of the Churches and the glory of Christ”. {2Co 8:23}