both in domestic and general government than all the rest? For he who knows how to manage these in their several relations, will know how to select the fittest men for offices, yes, and will choose excellent ones. And thus the wife will be a second king in the house, lacking only the diadem; and he who knows how to choose this king, will excellently regulate all the rest. Ver. 10. “Finally,” saith he, “be strong in the Lord.” Whenever the discourse is about to conclude, he always employs this turn. Said I not well from the first, that every man’s house is a camp in itself? For look, having disposed of the several offices, he proceeds to arm them, and to lead them out to war.460 If no one usurps the other’s office, but every one remains at his post, all will be well ordered. “Be strong,” saith he, “in the Lord, and in the strength of His might.” That is, in the hope which we have in Him, by means of His aid. For as he had enjoined many duties, which were necessary to be done, fear not, he seems to say, cast your hope upon the Lord, and He will make all easy. Ver. 11. “Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.” He saith not, against the fightings, nor against the hostilities, but against the “wiles.” For this enemy is at war with us, not simply, nor openly, but by “wiles.” What is meant by wiles? To use “wiles,” is to deceive and to take by artifice or contrivance; a thing which takes place both in the case of the arts, and by words, and actions, and stratagems, in the case of 160 those who seduce us. I mean something like this. The Devil never proposes to us sins in their proper colors; he does not speak of idolatry, but he sets it off in another dress, using “wiles,”461 that is, making his discourse plausible, employing disguises. Now therefore the Apostle is by this means both rousing the soldiers, and making them vigilant, by persuading and instructing them, that our conflict is with one skilled in the arts of war, and with one who wars not simply, nor directly, but with much wiliness. And first then he arouses the disciples from the consideration of the Devil’s skill; but in the second place, from his nature, and the number of his forces. It is not from any desire to dispirit the soldiers that stand under him, but to arouse, and to awaken them, that he mentions these stratagems, and prepares them to be vigilant; for had he merely detailed their power, and there stopped his discourse, he must have dispirited them. But now, whereas both before and after this, he shows that it is possible to overcome such an enemy, he rather raises their courage; for the more clearly the strength of our adversaries is stated on our part to our own people, so much the more earnest will it render our soldiers. 460 [This is very beautiful, but hardly correct exegesis. “The word ‘finally’ introduces a general, final exhortation, winding up the whole parenetic portion of the epistle (iv. i–vi. 9.).”—Meyer.—G.A.] 461 μεθοδεύων. 295 Ephesians 6:5-8