6:18-19
"And the sword of the Spirit, which is the word of God. Through all prayer and supplication, praying at all times in the Spirit: and in the same watching with all instance and supplication for all saints, and for me." The word of God flows from the Holy Spirit, but the opposite comes from the earth and takes its beginning from there. "For whoever is of the earth, speaks of the earth. But he who comes from heaven is above all, and what he has seen and heard of this he bears witness" (John 3:31). Now the word of God, a sword of the spirit, of which Paul says: "The sword of the spirit, which is the word of God" (Hebrews 4). For the living word of God is effective and sharper than any two-edged sword, penetrating even to the division of soul and spirit, of joints and marrow. It is the spirit that cuts and divides, greatly profiting through the prayer and supplication of those who pray to the Lord at all times in the Spirit, according to this: "I will pray in the spirit, I will pray with the mind also" (I Corinthians 14:15). And with this progress, the Apostle becomes enriched in God's word and doctrine through vigilance and persistent prayer. And let all this abundance contribute to the salvation of others so that those who pray for it may also benefit. At the same time, the Apostle's admirable humility in requesting the Ephesians to make supplications for him. For he says, "At all times and in every prayer and supplication, pray for all the saints and for me," making mention of the saints separately from himself.
6:20
That the word may be given to me in the opening of my mouth, to make known with confidence the mystery of the Gospel, for which I am an ambassador in chains, so that I may speak boldly as I ought to speak. This is what he says now: "in the opening of my mouth", and elsewhere: "my mouth is open to you, O Corinthians" (2 Cor. 6:11); and: "Opening his mouth, he taught his disciples, saying" (Matt. 5:2); and: "I opened my mouth and panted" (Psal. 118:13); and: "I will open my mouth in parables" (Psal. 77:2), and similar passages, to be understood as if he had said: Let the treasures be opened and the hidden mysteries of the Gospel be revealed, so that the Holy Spirit may enter to offer what is hidden. The following words show that this is the interpretation: "To make known with confidence the mystery of the Gospel." Not in parables or proverbs, but just as the prophets and the Lord himself, who was still speaking in the body, said: "The hour is coming when I will no longer speak to you in figures, but will announce to you boldly about the Father" (John 16:25). He alone who does not have a reproachful heart can obtain this confident speech: "For if our heart does not reproach us, we have confidence with God and whatever we ask, we receive from Him" (1 John 3). So it is rare for someone to make known the mystery of the Gospel with confidence because it is rare for someone to have confidence in God. "For who will boast that he has a pure heart or who will stand, saying he is free from sins" (Prov. 20:9). After this, what he says: "For which I am an ambassador in chains", that I may make known the mystery of the Gospel, must be briefly explained. Surely, whoever understands simply will say that he sent these writings from Rome because of the testimony of Christ, who was in prison and in chains. Another, however, will maintain that because of the humility of the body and this chain that surrounds us, and as we do not yet know as we ought to know, we see in a mirror, he said these things. And then, when he is truly free from chains and has come out of prison, he can open the mysteries of the Gospel with confidence, unless he is also considered to be without chains in chains who has a conversation in heaven and about whom it can be said: "But you are not in the flesh, but in the spirit, indeed, if the Spirit of God abides in you" (Rom. 8:9).
6:21-22
In order that you also may know what is going on with me, what I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make everything known to you. I have sent him to you for this very purpose, that you may know what is going on with us and that he may comfort your hearts. Take this in two ways: either Tychicus was sent to Ephesus to inform them that the chains of the apostle Paul were known in every praetorian guard, and his imprisonment was advancing the gospel, at the time he also wrote to the Colossians saying: "All that concerns me will be made known to you by Tychicus, the beloved brother, faithful minister, and fellow servant in the Lord whom I send to you for this very purpose, that you may know what is going on with us, and that he may comfort your hearts together with Onesimus, the beloved and faithful brother who is one of you, who will make known to you all that is happening here." For it was a great comfort to hear of Paul triumphing over his chains and imprisonments from Rome, the capital city, and in the stronghold of the Roman empire. Or certainly Tychicus was sent for the purpose of announcing to them the life and conduct of Paul, which they were unaware of, and as it were, giving an example of living to those who were learning about the actions and virtues of the Apostle and wishing to imitate him. And the consolation could not be small for those who desired to imitate what they had learned of the Apostle.
6:23
Peace to brothers, and charity with faith, from God the Father and Lord Jesus Christ. If there are any other gifts which are given by God the Father, and Lord Jesus Christ, among these peace occupies no small place, which surpasses every sense, and guards the hearts and intellects of the saints, a certain calmness and tranquility of the resting soul, and fleeing all turmoil and confusion. Similar to this is charity with faith, which God the Father and the Son also give, so that we may love God with all our heart, and our neighbors as ourselves, and pray for our enemies. This peace and charity, which the Apostle wishes for believers, are only possessed by those who are worthy to be called brothers. For "peace" is indeed "to brothers, and charity with faith and peace." Therefore, the Father provides both charity and faith as the Son does; and heresy is silenced, which does not want to acknowledge that the Son can do what the Father can do.
6:24
"Grace be with all who love our Lord Jesus Christ in incorruption. Amen." Some have interpreted this to mean that those who love our Lord Jesus Christ are to abstain from all corrupt behavior, particularly sexual behavior. Thus, the custom and common speech refer to those who are pure and virginal, and those who are ignorant of sexual behavior with women. Those who have tasted this pleasure are considered corrupt. They take as proof the passage: "If any man violates the temple of God, him shall God destroy" (1 Cor. 3:17). However, it is unclear whether they can explain what is written: "Every man hath his proper gift of God, one after this manner, and another after that" (Ibid. 7:7). Let us therefore see whether it is better to understand every sin as corruption of the soul, so that those who are free from sin are called incorruptible; they, then, who love our Lord Jesus Christ in incorruption, are not bound by the chains of sin, and with them is the grace of God. I also think that there may be a distinction between those who love our Lord Jesus Christ, but are not currently in a state of incorruption, and those who love Him in incorruption. For those who love the Lord are willing to endure exile, torture, poverty, and all kinds of contumelious treatment, and yet are still subject to the passions of the flesh. However, the Apostle does not imprecate upon them the grace of the Lord, as it is with all who love Him in incorruption.