Teks -- Ephesians 6:1-9 (NET)

6:1 Children, obey your parents in the Lord for this is right. 6:2 “Honor your father and mother,” which is the first commandment accompanied by a promise, namely, 6:3 “that it may go well with you and that you will live a long time on the earth.” 6:4 Fathers, do not provoke your children to anger, but raise them up in the discipline and instruction of the Lord. 6:5 Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ, 6:6 not like those who do their work only when someone is watching– as people-pleasers– but as slaves of Christ doing the will of God from the heart. 6:7 Obey with enthusiasm, as though serving the Lord and not people, 6:8 because you know that each person, whether slave or free, if he does something good, this will be rewarded by the Lord. 6:9 Masters, treat your slaves the same way, giving up the use of threats, because you know that both you and they have the same master in heaven, and there is no favoritism with him.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Eph 6:1 - Right

Right ( dikaion ).

In Col 3:20 it is euareston (well-pleasing).

Robertson: Eph 6:2 - Which

Which ( hētis ).

"Which very"= "for such is."

Robertson: Eph 6:2 - The first commandment with promise

The first commandment with promise ( entolē prōtē en epaggeliāi ).

En here means "accompanied by"(Alford). But why "with a promise"? The second has a general promise, but the fifth alone (Exo 20:12) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of en epaggeliāi here to prōtē points to the other view.

Robertson: Eph 6:3 - That it may be well with thee

That it may be well with thee ( hina eu soi genētai ).

From Exo 20:12, "that it may happen to thee well."

Robertson: Eph 6:3 - And thou mayest live long on the earth

And thou mayest live long on the earth ( kai esēi makrochronios epi tēs gēs ).

Here esēi (second person singular future middle) takes the place of genēi in the lxx (second person singular second aorist middle subjunctive). Makrochronios is a late and rare compound adjective, here only in N.T. (from lxx, Ex 20:12).

Robertson: Eph 6:4 - Provoke not to anger

Provoke not to anger ( mē parorgizete ).

Rare compound, both N.T. examples (here and Rom 10:19) are quotations from the lxx. The active, as here, has a causative sense. Parallel in sense with mē erethizete in Col 3:21. Paul here touches the common sin of fathers.

Robertson: Eph 6:4 - In the chastening and admonition of the Lord

In the chastening and admonition of the Lord ( en paideiāi kai nouthesiāi tou kuriou ).

En is the sphere in which it all takes place. There are only three examples in the N.T. of paideia , old Greek for training a pais (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, Vocabulary ). It is possible, as Thayer gives it, that this is the meaning here in Eph 6:4. In 2Ti 3:16 adults are included also in the use. In Heb 12:5, Heb 12:7, Heb 12:11 the narrower sense of "chastening"appears which some argue for here. At any rate nouthesia (from nous , tithēmi ), common from Aristophanes on, does have the idea of correction. In N.T. only here and 1Co 10:11; Tit 3:10.

Robertson: Eph 6:5 - With fear and trembling

With fear and trembling ( meta phobou kai tromou ).

This addition to Col 3:22.

Robertson: Eph 6:6 - But as servants of Christ

But as servants of Christ ( all' hōs douloi Christou ).

Better "slaves of Christ"as Paul rejoiced to call himself (Phi 1:1).

Robertson: Eph 6:6 - Doing the will of God

Doing the will of God ( poiountes to thelēma tou theou ).

Even while slaves of men.

Robertson: Eph 6:7 - With good will

With good will ( met' eunoias ).

Not in Colossians. Old word from eunoos , only here in N.T. as eunoeō is in N.T. only in Mat 5:25.

Robertson: Eph 6:8 - Whatsoever good thing each one doeth

Whatsoever good thing each one doeth ( hekastos ean ti poiēsēi agathon ).

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

Robertson: Eph 6:9 - And forbear threatening

And forbear threatening ( anientes tēn apeilēn ).

Present active participle of aniēmi , old verb, to loosen up, to relax. "Letting up on threatening."Apeilē is old word for threat, in N.T. only here and Act 4:29; Act 9:1.

Robertson: Eph 6:9 - Both their Master and yours

Both their Master and yours ( kai autōn kai humōn ho kurios ).

He says to "the lords"(hoi kurioi ) of the slaves. Paul is not afraid of capital nor of labour.

Robertson: Eph 6:9 - With him

With him ( par' autōi ).

"By the side of him (God)."

Vincent: Eph 6:1 - In the Lord

In the Lord

The children being with their parents in the Lord, are to be influenced by religious duty as well as by natural affection.

Vincent: Eph 6:1 - Right

Right ( δίκαιον )

Belonging essentially to the very nature of the relation.

Vincent: Eph 6:2 - Honor thy father, etc

Honor thy father, etc.

To what is essentially right the divine ordinance is added. Compare Aeschylus: " For the reverence of parents, this is written third in the laws of much-venerated justice" (" Suppliants," 687-689). So Euripides: " There are three virtues which thou shouldst cultivate, my child, to honor the gods, and thy parents who gave thee being and the common laws of Hellas" (Fragment). Honor expresses the frame of mind from which obedience proceeds.

Vincent: Eph 6:2 - First - with promise

First - with promise ( πρώτη εν ἐπαγγελίᾳ )

First in point of promise, as it also is in order the first with promise.

Vincent: Eph 6:3 - Thou mayest live long

Thou mayest live long ( ἔσῃ μακροχρόνιος )

Lit., mayest be long-lived . The adjective occurs only here.

Vincent: Eph 6:4 - Nurture and admonition

Nurture and admonition ( παιδείᾳ καὶ νουθεσίᾳ )

Πας δείᾳ from παίς a child . In classical usage, that which is applied to train and educate a Child. So Plato: " Education (παιδεία ) is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right" (" Laws," 659). In scriptural usage another meaning has come into it and its kindred verb παιδεύειν , which recognizes the necessity of correction or chastisement to thorough discipline. So Lev 26:18; Psa 6:1; Isa 53:5; Heb 12:5-8. In Act 7:22 παιδεύω occurs in the original classical sense: " Moses was instructed (ἐπαιδεύθη ) in all the wisdom," etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev., chastening . Νουθεσία admonition occurs only here, 1Co 10:11, and Tit 3:10. The kindred verb νουθετέω to warn or admonish , is found only in Paul's letters, with the single exception of Act 20:31 (see note). Its distinctive feature is training by word of mouth , as is shown by its classical usage in connection with words meaning to exhort or teach . Xenophon uses the phrase νουθετικοὶ λόγοι admonitory words . Yet it may include monition by deed . Thus Plato, speaking of public instruction in music, says that the spectators were kept quiet by the admonition of the wand (ῥάβδου νουθέτησις , " Laws," 700). He also uses the phrase πληγαῖς νουθετεῖν to admonish with blows . It includes rebuke , but not necessarily. Trench happily illustrates the etymological sense (νοῦς the mind , τίθημι to put ): " Whatever is needed to cause the monition to be laid to heart ." Admonition is a mode of discipline, so that the two words nurture and admonition stand related as general and special.

Vincent: Eph 6:4 - Of the Lord

Of the Lord

Such discipline as is prescribed by the Lord and is administered in His name.

Vincent: Eph 6:5 - Servants

Servants ( δοῦλοι )

Bond-servants or slaves . In this appeal Paul was addressing a numerous class. In many of the cities of Asia Minor slaves outnumbered freemen.

Vincent: Eph 6:5 - Masters

Masters ( κυρίοις )

See on Col 3:22.

Vincent: Eph 6:5 - According to the flesh

According to the flesh

Regarded in their merely human relation.

Vincent: Eph 6:5 - With fear

With fear

See on Phi 2:12.

Vincent: Eph 6:5 - Singleness

Singleness

See on simplicity , Rom 12:8.

Vincent: Eph 6:5 - Unto Christ

Unto Christ

" Common and secular inducements can have but small influence on the mind of a slave."

Vincent: Eph 6:6 - Eye service - men-pleasers

Eye service - men-pleasers

See on Col 3:22.

Vincent: Eph 6:7 - With good-will

With good-will

Bengel quotes Xenophon: " The slave that is a steward must have good-will if he is to on thy place adequately." Compare Col 3:23.

Vincent: Eph 6:8 - Shall he receive

Shall he receive ( κομίσεται )

See on 1Pe 1:8; compare Col 3:25.

Vincent: Eph 6:9 - Forbearing

Forbearing ( ἀνιέντες )

See on the kindred noun ἄνεσις , A.V., liberty , Act 24:23.

Vincent: Eph 6:9 - Threatening

Threatening ( τὴν ἀπειλήν )

Note the article, the threatening customary from the master to the slave.

Vincent: Eph 6:9 - Knowing

Knowing

Since ye know.

Vincent: Eph 6:9 - Your master also

Your master also ( ὑμῶν αὐτῶν ὁ κυριός )

The correct reading is καὶ αὐτῶν καὶ ὑμῶν ὁ κυριός both their master and yours . So Rev.

Vincent: Eph 6:9 - Respect of persons

Respect of persons

See on Jam 2:1; see on Col 3:25.

Wesley: Eph 6:1 - Children, obey your parents

In all things lawful. The will of the parent is a law to the child.

Wesley: Eph 6:1 - In the Lord

For his sake.

Wesley: Eph 6:1 - For this is right

Manifestly just and reasonable.

Wesley: Eph 6:2 - Honour

That is, love, reverence, obey, assist, in all things. The mother is particularly mentioned, as being more liable to be slighted than the father.

Wesley: Eph 6:2 - Which is the first commandment with a promise

For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Exo 20:12

Wesley: Eph 6:3 - That thou mayest live long upon the earth

This is usually fulfilled to eminently dutiful children; and he who lives long and well has a long seed - time for the eternal harvest. But this promise, in the Christian dispensation, is to be understood chiefly in a more exalted and Spiritual sense.

Wesley: Eph 6:4 - And, ye fathers

Mothers are included; but fathers are named, as being more apt to be stern and severe.

Wesley: Eph 6:4 - Provoke not your children to wrath

Do not needlessly fret or exasperate them.

Wesley: Eph 6:4 - But bring them up

With all tenderness and mildness.

Wesley: Eph 6:4 - In the instruction and discipline of the Lord

Both in Christian knowledge and practice.

Wesley: Eph 6:5 - Your masters according to the flesh

According to the present state of things: afterward the servant is free from his master.

Wesley: Eph 6:5 - With fear and trembling

A proverbial expression, implying the utmost care and diligence.

Wesley: Eph 6:5 - In singleness of heart

With a single eye to the providence and will of God.

Wesley: Eph 6:6 - Not with eye

service - Serving them better when under their eye than at other times.

Wesley: Eph 6:6 - But doing the will of God from the heart

Doing whatever you do, as the will of God, and with your might.

Wesley: Eph 6:7 - Unto the Lord, and not to men

That is, rather than to men; and by making every action of common life a sacrifice to God; having an eye to him in all things, even as if there were no other master.

Wesley: Eph 6:8 - He shall receive the same

That is, a full and adequate recompence for it.

Wesley: Eph 6:9 - Do the same things to them

That is, act toward them from the same principle.

Wesley: Eph 6:9 - Forbearing threatening

Behaving with gentleness and humanity, not in a harsh or domineering way.

JFB: Eph 6:1 - obey

Stronger than the expression as to wives, "submitting," or "being subject" (Eph 5:21). Obedience is more unreasoning and implicit; submission is the willing subjection of an inferior in point of order to one who has a right to command.

JFB: Eph 6:1 - in the Lord

Both parents and children being Christians "in the Lord," expresses the element in which the obedience is to take place, and the motive to obedience. In Col 3:20, it is, "Children, obey your parents in all things." This clause, "in the Lord," would suggest the due limitation of the obedience required (Act 5:29; compare on the other hand, the abuse, Mar 7:11-13).

JFB: Eph 6:1 - right

Even by natural law we should render obedience to them from whom we have derived life.

JFB: Eph 6:2

Here the authority of revealed law is added to that of natural law.

JFB: Eph 6:2 - which is . . . promise

The "promise" is not made the main motive to obedience, but an incidental one. The main motive is, because it is God's will (Deu 5:16, "Honor thy father and mother, as the Lord thy God hath COMMANDED thee"); and that it is so peculiarly, is shown by His accompanying it "with a promise."

JFB: Eph 6:2 - first

In the decalogue with a special promise. The promise in the second commandment is a general one. Their duty is more expressly prescribed to children than to parents; for love descends rather than ascends [BENGEL]. This verse proves the law in the Old Testament is not abolished.

JFB: Eph 6:3 - long on the earth

In Exo 20:12, "long upon the land which the Lord thy God giveth thee," which Paul adapts to Gospel times, by taking away the local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as the Jews were in the land which God gave them. This promise is always fulfilled, either literally, or by the substitution of a higher blessing, namely, one spiritual and eternal (Job 5:26; Pro 10:27). The substance and essence of the law are eternally in force: its accidents alone (applying to Israel of old) are abolished (Rom 6:15).

JFB: Eph 6:4 - fathers

Including mothers; the fathers are specified as being the fountains of domestic authority. Fathers are more prone to passion in relation to their children than mothers, whose fault is rather over-indulgence.

JFB: Eph 6:4 - provoke not

Irritate not, by vexatious commands, unreasonable blame, and uncertain temper [ALFORD]. Col 3:21, "lest they be discouraged."

JFB: Eph 6:4 - nurture

Greek, "discipline," namely, training by chastening in act where needed (Job 5:17; Heb 12:7).

JFB: Eph 6:4 - admonition

Training by words (Deu 6:7; "catechise," Pro 22:6, Margin), whether of encouragement, or remonstrance, or reproof, according as is required [TRENCH]. Contrast 1Sa 3:13, Margin.

JFB: Eph 6:4 - of the Lord

Such as the Lord approves, and by His Spirit dictates.

JFB: Eph 6:5 - Servants

Literally, "slaves."

JFB: Eph 6:5 - masters according to the flesh

In contrast to your true and heavenly Master (Eph 6:4). A consolatory him that the mastership to which they were subject, was but for a time [CHRYSOSTOM]; and that their real liberty was still their own (1Co 7:22).

JFB: Eph 6:5 - fear and trembling

Not slavish terror, but (See on 1Co 2:3; 2Co 7:15) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ordinary slave by "threatenings" (Eph 6:9).

JFB: Eph 6:5 - singleness

Without double-mindedness, or "eye service" (Eph 6:6), which seeks to please outwardly, without the sincere desire to make the master's interest at all times the first consideration (1Ch 29:17; Mat 6:22-23; Luk 11:34). "Simplicity."

JFB: Eph 6:6

(Col 3:22). Seeking to please their masters only so long as these have their eyes on them: as Gehazi was a very different man in his master's presence from what he was in his absence (2Ki. 5:1-18).

JFB: Eph 6:6 - men-pleasers

Not Christ-pleasers (compare Gal 1:10; 1Th 2:4).

JFB: Eph 6:6 - doing the will of God

The unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent.

JFB: Eph 6:6 - from the heart

Literally, soul (Psa 111:1; Rom 13:5).

JFB: Eph 6:7 - good will

Expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (Col 3:23). "Good will" is stated by XENOPHON [Economics] to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, a good will which not even a master's severity can extinguish.

JFB: Eph 6:8 - any man doeth

Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done.

JFB: Eph 6:8 - the same

In full payment, in heaven's currency.

JFB: Eph 6:8 - shall . . . receive

(2Co 5:10; Col 3:25; but all of grace, Luk 17:10).

JFB: Eph 6:8 - bond or free

(1Co 7:22; 1Co 12:13; Gal 3:28; Col 3:11). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (Pro 19:17).

JFB: Eph 6:9 - the same things

Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [BENGEL]. Christianity makes all men brothers: compare Lev 25:42-43; Deu 15:12; Jer 34:14 as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love.

JFB: Eph 6:9 - threatening

Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination.

JFB: Eph 6:9 - your Master also

The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. SENECA [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you.

JFB: Eph 6:9 - neither . . . respect of persons

He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Act 10:34; Rom 2:11; Gal 2:6; Col 3:25; 1Pe 1:17). Derived from Deu 10:17; 2Ch 19:7.

Clarke: Eph 6:1 - Children, obey your parents

Children, obey your parents - This is a duty with which God will never dispense; he commands it, and one might think that gratitude, from a sense of the highest obligations, would most strongly enforce the command

Clarke: Eph 6:1 - In the Lord

In the Lord - This clause is wanting in several reputable MSS., and in same versions. In the Lord may mean, on account of the commandment of the Lord; or, as far as the parents commands are according to the will and word of God. For surely no child is called to obey any parent if he give unreasonable or unscriptural commands.

Clarke: Eph 6:2 - Honor thy father

Honor thy father - See the notes on Exo 20:12, etc., where this subject, together with the promises and threatenings connected with it, is particularly considered, and the reasons of the duty laid down at large.

Clarke: Eph 6:4 - Fathers, provoke not your children to wrath

Fathers, provoke not your children to wrath - Avoid all severity; this will hurt your own souls, and do them no good; on the contrary, if punished with severity or cruelty, they will be only hardened and made desperate in their sins. Cruel parents generally have bad children. He who corrects his children according to God and reason will feel every blow on his own heart more sensibly than his child feels it on his body. Parents are called to correct; not to punish, their children. Those who punish them do it from a principle of revenge; those who correct them do it from a principle of affectionate concern

Clarke: Eph 6:4 - Bring them up, etc

Bring them up, etc - Εκτρεφετε αυτα εν παιδειᾳ και νουθεσια Κυριου· literally, Nourish them in the discipline and instruction of the Lord. The mind is to be nourished with wholesome discipline and instruction, as the body is with proper food. Παιδεια, discipline, may refer to all that knowledge which is proper for children, including elementary principles and rules for behavior, etc. Νουθεσια, instruction, may imply whatever is necessary to form the mind; to touch, regulate, and purify the passions; and necessarily includes the whole of religion. Both these should be administered in the Lord - according to his will and word, and in reference to his eternal glory. All the important lessons and doctrines being derived from his revelation, therefore they are called the discipline and instruction of the Lord.

Clarke: Eph 6:5 - Servants, be obedient

Servants, be obedient - Though δουλος frequently signifies a slave or bondman, yet it often implies a servant in general, or any one bound to another, either for a limited time, or for life. Even a slave, if a Christian, was bound to serve him faithfully by whose money he was bought, howsoever illegal that traffic may be considered. In heathen countries slavery was in some sort excusable; among Christians it is an enormity and a crime for which perdition has scarcely an adequate state of punishment

Clarke: Eph 6:5 - According to the flesh

According to the flesh - Your masters in secular things; for they have no authority over your religion, nor over your souls

Clarke: Eph 6:5 - With fear and trembling

With fear and trembling - Because the law gives them a power to punish you for every act of disobedience

Clarke: Eph 6:5 - In singleness of your heart

In singleness of your heart - Not merely through fear of punishment, but from a principle of uprightness, serving them as you would serve Christ.

Clarke: Eph 6:6 - Not with eye-service

Not with eye-service - Not merely in their presence, when their eye is upon you, as unfaithful and hypocritical servants do, without consulting conscience in any part of their work

Clarke: Eph 6:6 - Doing the will of God

Doing the will of God - Seeing that you are in the state of servitude, it is the will of God that you should act conscientiously in it.

Clarke: Eph 6:7 - With good will

With good will - Μετ ’ ευνοιας· With cheerfulness; do not take up your service as a cross, or bear it as a burden; but take it as coming in the order of God’ s providence, and a thing that is pleasing to him.

Clarke: Eph 6:8 - Whatsoever good thing any man doeth

Whatsoever good thing any man doeth - Though your masters should fail to give you the due reward of your fidelity and labor, yet, as ye have done your work as unto the Lord, he will take care to give you the proper recompense

Clarke: Eph 6:8 - Whether he be bond

Whether he be bond - A slave, bought with money

Clarke: Eph 6:8 - Or free

Or free - A person who has hired himself of his own free accord.

Clarke: Eph 6:9 - Ye masters, do the same things unto them

Ye masters, do the same things unto them - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you

Clarke: Eph 6:9 - Forbearing threatening

Forbearing threatening - If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God

The words, forbearing threatening; ανιεντες την απειλην, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above

In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: "If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich.

Clarke: Eph 6:9 - Knowing that your Master also is in heaven

Knowing that your Master also is in heaven - You are their masters, God is yours. As you deal with them, so God will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.

Calvin: Eph 6:1 - Children, obey // In the Lord // For this is right

1.Children, obey Why does the apostle use the word obey instead of honor, ¹⁶⁷ which has a greater extent of meaning? It is because Obedience is the evidence of that honor which children owe to their parents, and is therefore more earnestly enforced. It is likewise more difficult; for the human mind recoils from the idea of subjection, and with difficulty allows itself to be placed under the control of another. Experience shews how rare this virtue is; for do we find one among a thousand that is obedient to his parents? By a figure of speech, a part is here put for the whole, but it is the most important part, and is necessarily accompanied by all the others.

In the Lord Besides the law of nature, which is acknowledged by all nations, the obedience of children is enforced by the authority of God. Hence it follows, that parents are to be obeyed, so far only as is consistent with piety to God, which comes first in order. If the command of God is the rule by which the submission of children is to be regulated, it would be foolish to suppose that the performance of this duty could lead away from God himself.

For this is right This is added in order to restrain the fierceness which, we have already said, appears to be natural to almost all men. He proves it to be right, because God has commanded it; for we are not at liberty to dispute, or call in question, the appointment of him whose will is the unerring rule of goodness and righteousness. That honor should be represented as including obedience is not surprising; for mere ceremony is of no value in the sight of God. The precept, honor thy father and mother, comprehends all the duties by which the sincere affection and respect of children to their parents can be expressed.

Calvin: Eph 6:2 - Which is the first commandment with promise

2.Which is the first commandment with promise The promises annexed to the commandments are intended to excite our hopes, and to impart a greater cheerfulness to our obedience; and therefore Paul uses this as a kind of seasoning to render the submission, which he enjoins on children, more pleasant and agreeable. He does not merely say, that God has offered a reward to him who obeys his father and mother, but that such an offer is peculiar to this commandment. If each of the commandments had its own promises, there would have been no ground for the commendation bestowed in the present instance. But this is the first commandment, Paul tells us, which God has been pleased, as it were, to seal by a remarkable promise. There is some difficulty here; for the second commandment likewise contains a promise,

“I am the Lord thy God, who shew mercy unto thousands of them that love me, and keep my commandments.”
(Exo 20:5.)

But this is universal, applying indiscriminately to the whole law, and cannot be said to be annexed to that commandment. Paul’s assertion still holds true, that no other commandment but that which enjoins the obedience due by children to their parents is distinguished by a promise.

Calvin: Eph 6:3 - That it may be well with thee // And that thou mayest live long on the earth

3.That it may be well with thee. The promise is — a long life; from which we are led to understand that the present life is not to be overlooked among the gifts of God. On this and other kindred subjects I must refer my reader to the Institutes of the Christian Religion; ¹⁶⁸ satisfying myself at present with saying, in a few words, that the reward promised to the obedience of children is highly appropriate. Those who shew kindness to their parents from whom they derived life, are assured by God, that in this life it will be well with them.

And that thou mayest live long on the earth Moses expressly mentions the land of Canaan,

“that thy days may be long upon the land which
the Lord thy God giveth thee.” (Exo 20:12.)

Beyond this the Jews could not conceive of any life more happy or desirable. But as the same divine blessing is extended to the whole world, Paul has properly left out the mention of a place, the peculiar distinction of which lasted only till the coming of Christ.

Calvin: Eph 6:4 - And, ye fathers

4.And, ye fathers Parents, on the other hand, are exhorted not to irritate their children by unreasonable severity. This would excite hatred, and would lead them to throw off the yoke altogether. Accordingly, in writing to the Colossians, he adds, “lest they be discouraged.” (Col 3:21.) Kind and liberal treatment has rather a tendency to cherish reverence for their parents, and to increase the cheerfulness and activity of their obedience, while a harsh and unkind manner rouses them to obstinacy, and destroys the natural affections. But Paul goes on to say, “let them be fondly cherished;” for the Greek word, (ἐκτρέφετε,) which is translated bring up, unquestionably conveys the idea of gentleness and forbearance. To guard them, however, against the opposite and frequent evil of excessive indulgence, he again draws the rein which he had slackened, and adds, in the instruction and reproof of the Lord. It is not the will of God that parents, in the exercise of kindness, shall spare and corrupt their children. Let their conduct towards their children be at once mild and considerate, so as to guide them in the fear of the Lord, and correct them also when they go astray. That age is so apt to become wanton, that it requires frequent admonition and restraint.

Calvin: Eph 6:5 - Servants, be obedient

5.Servants, be obedient His exhortation to servants is so much the more earnest, on account of the hardship and bitterness of their condition, which renders it more difficult to be endured. And he does not speak merely of outward obedience, but says more about fear willingly rendered; for it is a very rare occurrence to find one who willingly yields himself to the control of another. The servants (δοῦλοι) whom he immediately addresses were not hired servants, like those of the present day, but slaves, such as were in ancient times, whose slavery was perpetual, unless, through the favor of their masters, they obtained freedom, — whom their masters bought with money, that they might impose upon them the most degrading employments, and might, with the full protection of the law, exercise over them the power of life and death. To such he says, obey your masters, lest they should vainly imagine that carnal freedom had been procured for them by the gospel.

But as some of the worst men were compelled by the dread of punishment, he distinguishes between Christian and ungodly servants, by the feelings which they cherished. With fear and trembling; that is, with the careful respect which springs from an honest purpose. It can hardly be expected, however, that so much deference will be paid to a mere man, unless a higher authority shall enforce the obligation; and therefore he adds, as doing the will of God. (Ver. 6.) Hence it follows, that it is not enough if their obedience satisfy the eyes of men; for God requires truth and sincerity of heart. When they serve their masters faithfully, they obey God. As if he had said, “Do not suppose that by the judgment of men you were thrown into slavery. It is God who has laid upon you this burden, who has placed you in the power of your masters. He who conscientiously endeavors to render what he owes to his master, performs his duty not to man only, but to God.”

Calvin: Eph 6:7 - With good will doing service // Masters according to the flesh // Eye-service

With good will doing service (Ver. 7.) This is contrasted with the suppressed indignation which swells the bosom of slaves. Though they dare not openly break out or give signs of obstinacy, their dislike of the authority exercised over them is so strong, that it is with the greatest unwillingness and reluctance that they obey their masters.

Whoever reads the accounts of the dispositions and conduct of slaves, which are scattered through the writings of the ancients, will be at no loss to perceive that the number of injunctions here given does not exceed that of the diseases which prevailed among this class, and which it was of importance to cure. But the same instruction applies to male and female servants of our own times. It is God who appoints and regulates all the arrangements of society. As the condition of servants is much more agreeable than that of slaves in ancient times, they ought to consider themselves far less excusable, if they do not endeavor, in every way, to comply with Paul’s injunctions.

Masters according to the flesh (Ver. 5.) This expression is used to soften the harsh aspect of slavery. He reminds them that their spiritual freedom, which was by far the most desirable, remained untouched.

Eye-service (ὀφθαλμοδουλεία) is mentioned; because almost all servants are addicted to flattery, but, as soon as their master’s back is turned, indulge freely in contempt, or perhaps in ridicule. Paul therefore enjoins godly persons to keep at the greatest distance from such deceitful pretences.

Calvin: Eph 6:8 - Knowing that whatsoever good thing any man doeth

8.Knowing that whatsoever good thing any man doeth What a powerful consolation! However unworthy, however ungrateful or cruel, their masters may be, God will accept their services as rendered to himself. When servants take into account the pride and arrogance of their masters, they often become more indolent from the thought that their labor is thrown away. But Paul informs them that their reward is laid up with God for services which appear to be ill bestowed on unfeeling men; and that there is no reason, therefore, why they should be led aside from the path of duty. He adds, whether bond or free No distinction is made between a slave and a free man. The world is wont to set little value on the labors of slaves; but God esteems them as highly as the duties of kings. In his estimate, the outward station is thrown aside, and each is judged according to the uprightness of his heart.

Calvin: Eph 6:9 - And ye masters // Do the same things to them // Forbearing threatenings // Their Master and yours // And there is no respect of persons with him

9.And ye masters In the treatment of their slaves, the laws granted to masters a vast amount of power. Whatever had thus been sanctioned by the civil code was regarded by many as in itself lawful. To such an extent did their cruelty in some instances proceed, that the Roman emperors were forced to restrain their tyranny. But though no royal edicts had ever been issued for the protection of slaves, God allows to masters no power over them beyond what is consistent with the law of love. When philosophers attempt to give to the principles of equity their full effect in restraining the excess of severity to slaves, they inculcate that masters ought to treat them in the same manner as hired servants. But they never look beyond utility; and, in judging even of that, they inquire only what is advantageous to the head of the family, or conducive to good order. The Apostle proceeds on a very different principle. He lays down what is lawful according to the Divine appointment, and how far they, too, are debtors to their servants.

Do the same things to them “Perform the duty which on your part you owe to them.” What he calls in another Epistle, (τὸ δίκαιον καὶ τὴν ἰσότητα) that which is just and equal, ¹⁶⁹ is precisely what, in this passage, he calls the same things, (τὰ αὐτὰ.) And what is this but the law of analogy? Masters and servants are not indeed on the same level; but there is a mutual law which binds them. By this law, servants are placed under the authority of their masters; and, by the same law, due regard being had to the difference of their station, masters lie under certain obligations to their servants. This analogy is greatly misunderstood; because men do not try it by the law of love, which is the only true standard. Such is the import of Paul’s phrase, the same things; for we are all ready enough to demand what is due to ourselves; but, when our own duty comes to be performed, every one attempts to plead exemption. It is chiefly, however, among persons of authority and rank that injustice of this sort prevails.

Forbearing threatenings Every expression of disdain, arising from the pride of masters, is included in the single word, threatenings. They are charged not to assume a lordly air or a terrific attitude, as if they were constantly threatening some evil against their servants, when they have occasion to address them. Threatenings, and every kind of barbarity, originate in this, that masters look upon their servants as if they had been born for their sake alone, and treat them as if they were of no more value than cattle. Under this one description, Paul forbids every kind of disdainful and barbarous treatment.

Their Master and yours A very necessary warning. What is there which we will not dare to attempt against our inferiors, if they have no ability to resist, and no means of obtaining redress, — if no avenger, no protector appears, none who will be moved by compassion to listen to their complaints? It happens here, in short, according to the common proverb, that Impunity is the mother of Licentiousness. But Paul here reminds them, that, while masters possess authority over their servants, they have themselves the same Master in heaven, to whom they must render an account.

And there is no respect of persons with him A regard to persons blinds our eyes, so as to leave no room for law or justice; but Paul affirms that it is of no value in the sight of God. By person is meant anything about a man which does not belong to the real question, and which we take into account in forming a judgment. Relationship, beauty, rank, wealth, friendship, and everything of this sort, gain our favor; while the opposite qualities produce contempt and sometimes hatred. As those absurd feelings arising from the sight of a person have the greatest possible influence on human judgments, those who are invested with power are apt to flatter themselves, as if God would countenance such corruptions. “Who is he that God should regard him, or defend his interest against mine?” Paul, on the contrary, informs masters that they are mistaken if they suppose that their servants will be of little or no account before God, because they are so before men. “God is no respecter of persons,” (Act 10:34,) and the cause of the meanest man will not be a whit less regarded by him than that of the loftiest monarch.

Defender: Eph 6:2 - Honour thy father and mother

Paul here implicitly endorses all ten of God's commandments to Israel, applying them to Christians as well as Jews. The fifth commandment (Exo 20:12; Deu 5:16) is actually the only commandment accompanied by a specific earthly promise. Obedience and honor to those who give birth and life is regarded as a virtue among all nations and religions; how much more should this be true in the case of children whose parents have led them into spiritual birth and life as well."

Defender: Eph 6:4 - nurture and admonition

"Nurture" (Greek paideia) is the same as "chastening" in Heb 12:5, Heb 12:7 and "instruction" in 2Ti 3:16. It has particular reference to child-training, carried out with both firmness and gentleness as needed in each particular case. "Admonition" (Greek nouthesia) means literally "putting in mind;" thus "admonition of the Lord" implies teaching the Lord's ways through His Word. Note that both - instruction through actions and instruction through verbal teaching - are primarily the responsibility of the father, although others (especially the mother - Pro 1:8) may be called upon by him to participate in the child-training activities. It is significant that the first reference in the Bible to teaching has to do with Abraham's responsibility to bring up his own son in the nurture and admonition of the Lord (Gen 18:19)."

Defender: Eph 6:5 - Servants

See also the similar passage in Col 3:22-25. The "servants" here are actually "bond-servants" or "slaves." Although the institution of slavery seems repugnant to us today, and certainly inconsistent with Christian ideals, it was a basic part of social order in the ancient world, impossible to eliminate without a revolutionary overturning of the entire society. Consequently, neither Paul nor the other apostles nor even Jesus Himself ever argued against it. Rather they urged true Christian behavior on the part of both master and slave, and eventually these principles would change society itself.

Defender: Eph 6:5 - trembling

This is an idiomatic expression indicating serious recognition of the importance of a given responsibility, used by Paul of his own attitude in preaching the gospel (1Co 2:3)."

Defender: Eph 6:8 - whatsoever good thing

One's lot in this life, whether high or low, is merely a preparation for eternity. "Neither is there respect of persons" with God (Eph 6:9), and our position then is determined by faithfulness now, not eminence. Paul himself could say: "I have learned, in whatsoever state I am, therewith to be content" (Phi 4:11)."

TSK: Eph 6:1 - obey // in // for

obey : Gen 28:7, Gen 37:13; Lev 19:3; Deu 21:18; 1Sa 17:20; Est 2:20; Pro 1:8, Pro 6:20; Pro 23:22, Pro 30:11, Pro 30:17; Jer 35:14; Luk 2:51; Col 3:20-25

in : Eph 6:5, Eph 6:6; Rom 16:2; 1Co 15:58; Col 3:16, Col 3:17, Col 3:23, Col 3:24; 1Pe 2:13

for : Neh 9:13; Job 33:27; Psa 19:8, Psa 119:75, Psa 119:128; Hos 14:9; Rom 7:12, Rom 12:2; 1Ti 5:4

TSK: Eph 6:2

Exo 20:12; Deu 27:16; Pro 20:20; Jer 35:18; Eze 22:7; Mal 1:6; Mat 15:4-6; Mar 7:9-13; Rom 13:7

TSK: Eph 6:3

Deu 4:40, Deu 5:16, Deu 6:3, Deu 6:18, Deu 12:25, Deu 12:28, Deu 22:7; Rth 3:1; Psa 128:1, Psa 128:2; Isa 3:10; Jer 42:6

TSK: Eph 6:4 - ye // but

ye : Gen 31:14, Gen 31:15; 1Sa 20:30-34; Col 3:21

but : Gen 18:19; Exo 12:26, Exo 12:27, Exo 13:14, Exo 13:15; Deu 4:9, Deu 6:7, Deu 6:20-24, Deu 11:19-21; Jos 4:6, Jos 4:7, Jos 4:21-24, Jos 24:15; 1Ch 22:10-13, 1Ch 28:9, 1Ch 28:10,1Ch 28:20, 1Ch 29:19; Psa 71:17; Psa 71:18, Psa 78:4-7; Pro 4:1-4, Pro 19:18, Pro 22:6, Pro 22:15, Pro 23:13, Pro 23:14, Pro 29:15, Pro 29:17; Isa 38:19; 2Ti 1:5, 2Ti 3:15; Heb 12:7-10

TSK: Eph 6:5 - be // according // with // in // as

be : Gen 16:9; Psa 123:2; Mal 1:6; Mat 6:24, Mat 8:9; Act 10:7, Act 10:8; Col 3:22; 1Ti 6:1-3; Tit 2:9, Tit 2:10; 1Pe 2:18-21

according : Phm 1:16

with : 1Co 2:3; 2Co 7:15; Phi 2:12; 1Pe 3:2

in : Eph 6:24; Jos 24:14; 1Ch 29:17; Psa 86:11; Mat 6:22; Act 2:46; 2Co 1:12; 2Co 11:2, 2Co 11:3

as : Eph. 1:1-23; 1Co 7:22; Col 3:17-24

TSK: Eph 6:6 - eyeservice // doing // from

eyeservice : Phi 2:12; Col 3:22; 1Th 2:4

doing : Eph 5:17; Mat 7:21, Mat 12:50; Col 1:9, Col 4:12; 1Th 4:3; Heb 10:36, Heb 13:21; 1Pe 2:15, 1Pe 4:2; 1Jo 2:17

from : Jer 3:10, Jer 24:7; Rom 6:17; Col 3:23

TSK: Eph 6:7 - good // as

good : Gen 31:6, Gen 31:38-40; 2Ki 5:2, 2Ki 5:3, 2Ki 5:13

as : Eph 6:5, Eph 6:6; 1Co 10:31

TSK: Eph 6:8 - whatsoever // whether

whatsoever : Pro 11:18, Pro 23:18; Isa 3:11; Mat 5:12, Mat 6:1, Mat 6:4, Mat 10:41, Mat 10:42, Mat 16:27; Luk 6:35; Luk 14:14; Rom 2:6-10; 2Co 5:10; Col 3:24; Heb 10:35, Heb 11:26

whether : Gal 3:28; Col 3:11

TSK: Eph 6:9 - ye // the same // forbearing // knowing // your Master // neither

ye : Lev 19:13, Lev 25:39-46; Deu 15:11-16, Deu 24:14, Deu 24:15; Neh 5:5, Neh 5:8, Neh 5:9; Job 24:10-12; Job 31:13-15; Isa 47:6, Isa 58:3-6; Amo 8:4-7; Mal 3:5; Col 4:1; Jam 5:4

the same : Eph 6:5-7; Mat 7:12; Luk 6:31; Jam 2:8, Jam 2:13

forbearing : or, moderating, Lev 25:43; 1Sa 15:17; Dan 3:6, Dan 3:15, Dan 5:19, Dan 5:20

knowing : Psa 140:12; Ecc 5:8; Mat 22:8, Mat 22:10, Mat 24:48, Mat 24:51; Luk 12:45, Luk 12:46; Joh 13:13; 1Co 7:22

your Master : Some read, both your and their Master. 1Co 1:2; Phi 2:10,Phi 2:11

neither : Act 10:34; Rom 2:11; Col 3:25

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eph 6:1 - Obey your parents // In the Lord // For this is right

Eph 6:1-3 The relative duties of children,

Eph 6:4 and parents,

Eph 6:5-8 of servants,

Eph 6:9 and masters.

Eph 6:10-17 Paul exhorteth the brethren to resist spiritual

enemies by putting on the whole armour of God,

Eph 6:18-20 and by perseverance in prayer, which he requireth for

all saints, and particularly for himself, that he

might preach the gospel with due boldness.

Eph 6:21,22 He commendeth Tychicus,

Eph 6:23,24 and concludeth with good wishes to all sincere Christians.

Obey your parents with inward reverence and promptness, as well as in the outward act.

In the Lord either, because the Lord commands it; or, in all things agreeable to his will: see Eph 5:21 Act 5:29 .

For this is right or just, every way so, by the law of nature, of nations, and of God.

Poole: Eph 6:2

i.e. A special promise annexed to the particular duty commanded. There being promises added to only two commandments, viz. the second and this fifth; that which is annexed to the second commandment is a general one, and which relates to the whole law, but this a special one, and which respects this commandment in particular.

Poole: Eph 6:3 - That thou mayest live long

That thou mayest live long and happily. This promise is still fulfilled to believers, either in the thing itself here promised, or in a better way, God’ s giving them eternal life.

Poole: Eph 6:4 - Provoke not your children to wrath // But bring them up in the nurture // And admonition // Of the Lord

Provoke not your children to wrath viz. by unreasonable severity, moroseness, unrighteous commands, &c.

But bring them up in the nurture or correction, as the word signifies, Heb 12:6-8 .

And admonition this denotes the end of the former; instruction in their duty must be, as well as correction to drive them to it.

Of the Lord the Lord Jesus Christ; and so it is either that admonition which is commanded by him, or whereby they are brought to be acquainted with him.

Poole: Eph 6:5 - Servants // Be obedient to them that are your masters // According to the flesh // With fear and trembling // In singleness of your heart // As unto Christ

Servants these servants were generally slaves: Christian liberty doth not take away civil servitude.

Be obedient to them that are your masters whether good or bad, as 1Pe 2:18 , is expressly said.

According to the flesh as to your outward state, not as to your souls and consciences.

With fear and trembling either with reverence and fear of offending them, and being punished by them, see Rom 13:4 ; or rather, with humility, as appears by Psa 2:11 1Co 2:3 2Co 7:15 Phi 2:12 : compare Rom 11:20 .

In singleness of your heart sincerity, and without guile.

As unto Christ who hath commanded this obedience, and whom ye obey in yielding it to your masters.

Poole: Eph 6:6 - Not with eyeservice // As men-pleasers // But as the servants of Christ // Doing the will of God

Not with eyeservice not merely having respect to your masters’ presence, and looking upon you in your work.

As men-pleasers such as make it their only business to please their masters, right or wrong, and ingratiate themselves with them, though by offending God.

But as the servants of Christ as becomes the servants of Christ, or as those that are the servants of Christ, and seek to please him.

Doing the will of God performing obedience to your masters not barely as their will, but God’ s will, who requires it, as Eph 6:5 .

Poole: Eph 6:7 - With good will doing service // As to the Lord, and not to men

With good will doing service not grudgingly or as of constraint, but freely and cheerfully.

As to the Lord, and not to men not only regarding men your masters, but Christ your great Master. That which is done for the worst masters, and in the hardest things, is service done to Christ, when out of love to him servants bear their masters’ folly or cruelty.

Poole: Eph 6:8 - Whatsoever good thing any man doeth // The same shall he receive of the Lord // Whether he be bond or free

Whatsoever good thing any man doeth viz. as the servant of Christ and as unto the Lord.

The same shall he receive of the Lord the reward of the same, by a metonymy.

Whether he be bond or free: Christ regards not those differences of men at the present, nor will in the day of judgment, 1Co 7:22 12:13 Gal 3:28 Col 3:11 .

Poole: Eph 6:9 - And, ye masters, do the same things unto them // Forbearing threatening // Knowing that your Master also is in heaven // Neither is there respect of persons with him

And, ye masters, do the same things unto them not the same in special, which belong only to servants, but in general, which concern you no less than them, viz. do your duty to them with good will, with an eye to God and Christ, &c.; or rather, do your duty mutually to them, according to your condition and calling, Col 4:1 .

Forbearing threatening or rather, (as in the margin), moderating, or remitting; i.e. do not carry yourselves angrily to them, (which appears in vehement and frequent threatenings), when ye may otherwise maintain your authority over them.

Knowing that your Master also is in heaven and therefore too strong for you, though you may be too hard for your servants.

Neither is there respect of persons with him he is just as well as powerful, and will neither spare you because you are masters, nor punish them because they are servants: see Act 10:34 Gal 2:6 Col 3:25 .

Haydock: Eph 6:2 - With a promise

With a promise. This commandment being delivered with a special promise of a long life, which promise is to be understood conditionally, especially in regard to Christians, i.e. unless it be a greater favour to be taken out of the world young. (Witham)

Haydock: Eph 6:5 - Your carnal

Your carnal; temporal masters, whether Christians or heathens. (Witham)

Haydock: Eph 6:6 - Not serving to the eye

Not serving to the eye; to please men only, but to do the will of God. (Witham)

Haydock: Eph 6:9 - Forbearing threatenings

Forbearing threatenings; forbearing, and remitting the punishments which you might perhaps threaten them with, and they deserve. (Witham)

Gill: Eph 6:1 - Children, obey your parents in the Lord // for this is right

Children, obey your parents in the Lord,.... The persons whose duty this is, "children", are such of every sex, male and female, and of every age, and of every state and condition; and though the true, legitimate, and immediate offspring of men may be chiefly respected, yet not exclusive of spurious children, and adopted ones, and of children-in-law; and the persons to whom obedience from them is due, are not only real and immediate parents, both father and mother, but such who are in the room of parents, as step-fathers, step-mothers, guardians, nurses, &c. and all who are in the ascending line, as grandfathers, grandmothers, &c. to these, children should be subject and obedient in all things lawful, just, and good; in everything that is not sinful and unlawful, by the word of God; and in things indifferent, as much as in them lies, and even in things which are difficult to perform: and this obedience should be hearty and sincere, and not merely verbal, and in show and appearance, nor mercenary; and should be joined with gratitude and thankfulness for past favours: and it should be "in the Lord"; which may be considered either as a limitation of the obedience, that it should be in things that are agreeable to the mind and will of the Lord; or as an argument to it, because it is the command of the Lord, and is wellpleasing in his sight, and makes for his glory, and therefore should be done for his sake:

for this is right; it appears to be right by the light of nature, by which the very Heathens have taught it; and it is equitable from reason that so it should be; and it is just by the law of God, which commands nothing but what is holy, just, and good.

Gill: Eph 6:2 - Honour thy father and mother // which is the first commandment with promise

Honour thy father and mother,.... This explains who parents are, and points at some branches of obedience due unto them; for they are not only to be loved, and to be feared, and reverenced, their corrections to be submitted to, offences against them to be acknowledged, their tempers to be bore with, and their infirmities covered; but they are to be honoured in thought, word, and gesture; they are to be highly thought of and esteemed; they are to be spoken to, and of, very honourably, and with great veneration and to be behaved to in a very respectful manner; and they are to be relieved, assisted, and maintained in comfortable way when aged, and in necessitous circumstances; and which may be chiefly designed. So the Jews explain כבוד, "the honour" due to parents, by, &c. מאכיל, "giving them food, drink", and "clothing", unloosing their shoes, and leading them out and in ^x. Compare with this 1Ti 5:4; See Gill on Mat 15:4;

which is the first commandment with promise: it is the fifth commandment in the decalogue, but the first that has a promise annexed to it: it is reckoned by the Jews ^y the weightiest of the weightiest commands of the law; and the reward bestowed on it, is length of days, as follows.

Gill: Eph 6:3 - That it may be well with thee // And thou mayest live long on the earth

That it may be well with thee,.... In this world, and that which is to come; see Deu 5:16. The Jews ^z say,

"there are four things, which if a man does, he eats the fruit of them in this world, and the capital part remains for him in the world to come; and they are these, אב ואם כיבוד; "honouring father and mother", doing acts of beneficence, making peace between a man and his neighbour, and learning of the law, which answers to them all.''

And thou mayest live long on the earth: length of days is in itself a blessing; and though men's days cannot be lengthened beyond God's purpose and decree; and though obedient children do not always live long; yet disobedience to parents often brings the judgments of God on children, so that they die not a common death, 2Sa 18:14. On those words in Deu 32:47, the Jews ^a have this paraphrase;

"because it is your life, זה כיבוד אב ואם, "this is honouring father and mother; and through this thing ye shall prolong your days", this is beneficence.''

It may be observed, that the words in this promissory part are not the same as in the decalogue, where they stand thus, "that thy days may be long upon the land which the Lord thy God giveth thee", Exo 20:12, referring to the land of Canaan; for the law in the form of it, in which it was delivered by Moses, only concerned the people of the Jews; wherefore to suit this law, and the promise of it, to others, the apostle alters the language of it.

Gill: Eph 6:4 - And ye fathers, provoke not your children to wrath // But bring them up in the nurture and admonition of the Lord

And ye fathers, provoke not your children to wrath,.... Neither by words; by unjust and, unreasonable commands; by contumelious and reproachful language; by frequent and public chidings, and by indiscreet and passionate expressions: nor by deeds; preferring one to another; by denying them the necessaries of life; by not allowing them proper recreation; by severe and cruel blows, and inhuman usage; by not giving them suitable education; by an improper disposal of them in marriage; and by profusely spending their estates, and leaving nothing to them: not but that parents may, and ought to correct and rebuke their children; nor are they accountable to them for their conduct; yet they should take care not to provoke them to wrath, because this alienates their minds from them, and renders their instructions and corrections useless, and puts them upon sinful practices; wrath lets in Satan, and leads to sin against God; and indeed it is difficult in the best of men to be angry and not sin; see Col 3:21. Fathers are particularly mentioned, they being the heads of families, and are apt to be too severe, as mothers too indulgent.

But bring them up in the nurture and admonition of the Lord; instructing them in the knowledge of divine things, setting them good examples, taking care to prevent their falling into bad company, praying with them, and for them, bringing them into the house of God, under the means of grace, to attend public worship; all which, under a divine blessing, may be very useful to them; the example of Abraham is worthy of imitation, Gen 18:19, and the advice of the wise man deserves attention, Pro 22:6.

Gill: Eph 6:5 - Servants, be obedient to them that are your masters // according to the flesh // with fear and trembling // in singleness of heart // as unto Christ

Servants, be obedient to them that are your masters,.... The apostle enlarges on the duty of servants, as well as frequently inculcates it in his epistles; because, generally speaking, they were more rude and ignorant, and less pains were taken with them to instruct them; they were apt to be impatient and weary of the yoke; and scandal was like to arise from servants in the first ages of Christianity through some libertines, and the licentiousness of the false teachers, who insinuated, that servitude was inconsistent with Christian freedom: the persons exhorted are "servants", bond servants, and hired servants; who are to be subject to, and obey their "masters", of each sex, whether male or female, of every condition, whether poor or rich, believers or unbelievers, good or bad humoured, gentle or froward: such as are their masters

according to the flesh; or "carnal masters", as the Vulgate Latin version renders it; even though they are unregenerate men, and are in a state of nature, and only mind the things of the flesh, yet they are to be obeyed in their lawful commands; or "in things pertaining to the flesh", as the Arabic version renders it; in things temporal, which concern the body, and this temporal life; not in things spiritual and religious, or that belong to conscience, and which are contrary to them: or "according to your flesh", as the Ethiopic version renders it; signifying that they are only masters over their bodies, not their consciences; and that their power only extends to corporeal things, and can last no longer than while they are in the flesh; see Job 3:19; and obedience is to be yielded to them

with fear and trembling; with great humility and respect, with reverence of them, and giving honour to them, with carefulness not to offend them, with submission to their reproofs and corrections, and with fear of punishment; but more especially with the fear of God, being by that influenced and constrained to obedience;

in singleness of heart; with readiness and cheerfulness, without hypocrisy and dissimulation, and with all integrity and faithfulness:

as unto Christ; it being agreeable to his will, and what makes for his glory, and serves to adorn the doctrine of God our Saviour in all things.

Gill: Eph 6:6 - Not with eyeservice, as menpleasers // But as the servants of Christ // doing the will of God from the heart

Not with eyeservice, as menpleasers,.... Doing nothing but when under the master's eye, and then pretending a great deal of diligence and industry, in order to ingratiate themselves into his affections, and neglecting his business when he is absent; whereas they ought to attend his service in his absence, as well as in his presence, and so seek to please him, which is commendable.

But as the servants of Christ; acting in like manner as the servants of Christ, who are not menpleasers; or as if they themselves were serving Christ, as indeed they are, when they are doing that which is the will of Christ:

doing the will of God from the heart; meaning not the will of God in a religious, but in a civil sense, yielding a cheerful and hearty obedience to their own masters.

Gill: Eph 6:7 - With good will doing service // as to the Lord, and not to men

With good will doing service,.... To their masters; not grudgingly, with an ill will; no otherwise, nor longer than when they are forced to it; but of a ready mind, and with a cheerful spirit, taking delight in their work, and reckoning it a pleasure to serve their masters; as an Israelite that is not sold, who does his work ברצונו, "with his good will", and according to his own mind ^b; doing what they do

as to the Lord, and not to men; not merely because it is the will of men, and they are commanded by them, and in order to please them, but because it is the will of the Lord, and is wellpleasing in his sight.

Gill: Eph 6:8 - Knowing that whatsoever good thing any man doth // the same shall he receive of the Lord // whether he be bond or free

Knowing that whatsoever good thing any man doth,.... According to the will of God, from right principles in his heart, and with a view to God's glory:

the same shall he receive of the Lord; that is, he shall receive the fruit and advantage of it, in a way of grace,

whether he be bond or free; a bondman or a free man, a master or a servant.

Gill: Eph 6:9 - And ye masters do the same things unto them // forbearing threatening // knowing that your master also is in heaven // neither is there respect of persons with him

And ye masters do the same things unto them,.... This does not refer to service and obedience, but to singleness of heart, benevolence, humanity, and a regard to Christ, and the will of God, and to the doing of good things, and to the performance of their duty, as they would have their servants do theirs; whose duty, if religious masters, is, with respect to their souls, to instruct them in, and use them to religious exercises, to pray with them, and for them, to set them good examples, to prevent them falling into, bad company, and to allow them proper time for religious duties; and with respect to their bodies, and outward concerns, to provide sufficient food and proper raiment for them, or to give them their due wages, to take care of them when sick or lame, and show compassion and humanity to them, to encourage those that are prudent, faithful, and laborious, and to correct the disobedient, and expel the incorrigible:

forbearing threatening; not that they may not in any sense threaten, but not always, nor too often, nor too much, and with great things on light occasions; nor should they be too forward to execute their threatenings, especially when their servants repent and amend; they should then forbear them and forgive; and so the Syriac version renders it, "forgive their offences": this is opposed to all hard rigour, and ill usage, either by words or blows. And this is a rule given by the Jews ^c, that a master should not multiply clamour and anger, but should speak him (his servant) quietly, and in a still manner, and he will hear his objections, or arguments and reasons:

knowing that your master also is in heaven; meaning Christ, who employs, provides for, and uses well all his servants, and to whom masters must be accountable for their usage of servants; for he is the common master of masters and servants; and so the Alexandrian copy, and Vulgate Latin version, read, "their and your master": and the place of his habitation is mentioned, to distinguish him from earthly masters; and the more to move and excite masters to their duty, since he being in heaven overlooks and takes notice of all their actions, as the omniscient God; and being omnipotent, has it in his power to plead and avenge the cause of the injured:

neither is there respect of persons with him; as whether they are of this, or the other nation, Jew or Gentile; whether in this, or that state and condition, or in such and such circumstances of life; whether masters or servants, bond or free, or whether Canaanitish or Hebrew servants; between which the Jews ^d made a difference, and allowed of rigour to be used to the one, but required mercy and kindness to be showed to the other; and so were respecters of persons.