Exegetical and Hermeneutical Commentary of Ephesians 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.
9. masters ] The Gr. is lit. “Lords.” But English usage forbids that word here. See last note; and the parallel passage, Col 4:1.
do the same things] Faithfully consult their true interests, be loyal to your responsibilities in regard of them. These are “the things” you look for from them towards yourselves.
forbearing threatening ] More lit., “ giving up your threatening, ‘the too habitual threatening’ ” (Ellicott).
your Master also ] Better, in view of the true order of the Gr., their Master and yours.
respect of persons ] Cp. Act 10:34; Rom 2:11; Col 3:25; Jas 2:1; Jas 2:9.
Fuente: The Cambridge Bible for Schools and Colleges
And, ye masters – The object of this is, to secure for servants a proper treatment. It is evident, from this, that there were in the Christian church those who were masters; and the most obvious interpretation is, that they were the owners of slaves. Some such persons would be converted, as such are now. Paul did not say that they could not be Christians. He did not say that they should he excluded at once from the communion. He did not hold them up to reproach, or use harsh and severe language in regard to them. He taught them their duty toward those who were under them, and laid down principles which, if followed, would lead ultimately to universal freedom.
Do the same things unto them – ta auta. The same things, here seem to refer to what he had said in the previous verses. They were, to evince toward their servants the same spirit which he had required servants to evince toward them – the same kindness, fidelity, and respect for the will of God. He had required servants to act conscientiously; to remember that the eye of God was upon them, and that in that condition in life they were to regard themselves as serving God, and as mainly answerable to him. The same things the apostle would have masters feel. They were to be faithful, conscientious, just, true to the interests of their servants, and to remember that they were responsible to God. They were not to take advantage of their power to oppress them, to punish them unreasonably, or to suppose that they were freed from responsibility in regard to the manner in which they treated them. In the corresponding passage in Colossians (Col 4:1), this is, Masters, give unto your servants that which is just and equal; see the note on that place.
Forbearing threatening – Margin, moderating. The Greek word means to relax, loosen; and then, to omit, cease from. This is evidently the meaning here The sense is, that they were to be kind, affectionate, just. It does not mean that they were to remit punishment where it was deserved; but the object is to guard against that to which they were so much exposed in their condition – a fretful, dissatisfied temper; a disposition to govern by terror rather than by love. Where this unhappy state of society exists, it would be worth the trial of those who sustain the relation of masters, to see whether it would not be possible to govern their servants, as the apostle here advises, by the exercise of love. Might not kindness, and confidence, and the fear of the Lord, be substituted for threats and stripes?
Knowing that your Master also is in heaven – Margin, Some read, both your and their. Many mss. have this reading; see Mill. The sense is not materially affected, further than, according to the margin, the effect would be to make the master and the servant feel that, in a most important sense, they were on an equality. According to the common reading, the sense is, that masters should remember that they were responsible to God, and this fact should be allowed to influence them in a proper manner. This it would do in two ways:
(1) By the fact that injustice toward their servants would then be punished as it deserved – since there was no respect of persons with God.
(2) It would lead them to act toward their servants as they would desire God to treat them. Nothing would be better adapted to do this than the feeling that they had a common Master, and that they were soon to stand at his bar.
Neither is there respect of persons with him – see this expression explained in the notes on Rom 2:11. The meaning here is, that God would not be influenced in the distribution of rewards and punishments, by a regard to the rank or condition of the master or the slave. He would show no favor to the one because he was a master; he would withhold none from the other because he was a slave. He would treat both according to their character. In this world they occupied different ranks and conditions; at his bar they would be called to answer before the same Judge. It follows from this:
(1) That a slave is not to be regarded as a chattel, or a thing, or as property. He is a man; a redeemed man; an immortal man. He is one for whom Christ died. But Christ did not die for chattels and things.
(2) The master and the servant in their great interests are on a level. Both are sinners; both will soon die; both will moulder back in the same manner to dust; both will stand at the tribunal of God; both will give up their account. The one will not be admitted to heaven because he is a master; nor will the other be thrust down to hell because he is a slave. If both are Christians, they will be admitted to a heaven where the distinctions of rank and color are unknown. If the master is not a Christian and the servant is, he who has regarded himself as superior to the servant in this life, will see him ascend to heaven while he himself will be thrust down to hell.
(3) Considerations like these will if they have their proper influence, produce two effects:
(a) They will lighten the yoke of slavery while it continues, and while it may be difficult to remove it at once. If the master and the slave were both Christians, even if the relation continued, it would be rather a relation of mutual confidence. The master would become the protector, the teacher, the guide, the friend; the servant would become the faithful helper – rendering service to one whom he loved, and to whom he felt himself bound by the obligations of gratitude and affection.
(b) But this state of feeling would soon lead to emancipation. There is something shocking to the feelings of all, and monstrous to a Christian, in the idea of holding a Christian brother in bondage. So long as the slave is regarded as a chattel or a mere piece of property, like a horse, so long people endeavor to content themselves with the feeling that he may be held in bondage. But the moment it is felt that he is a Christian brother – a redeemed fellow-traveler to eternity, a joint heir of life – that moment a Christian should feel that there is something that violates all the principles of his religion in holding him as A slave; in making a chattel of that for which Christ died, and in buying and selling like a horse, an ox, or an ass, a child of God, and an heir of life. Accordingly, the prevalence of Christianity soon did away the evil of slavery in the Roman empire; and if it prevailed in its purity, it would soon banish it from the face of the earth.
Fuente: Albert Barnes’ Notes on the Bible
Eph 6:9
And ye masters, do the same things unto them, forbearing threatening.
Treatment of servants
A party of friends setting out together upon a journey, soon find it to be the best for all sides that while they are upon the road one of the company should wait upon the rest; another ride forward to seek out lodging and entertainment; a third carry the portmanteau: a fourth take charge of the horses; a fifth bear the purse, conduct and direct the route; not forgetting, however, that, as they were equal and independent when they set out, so they are all to return to a level again at their journeys end. The same regard and respect; the same forbearance, lenity, and reserve, in using their service; the same mildness in delivering commands; the same study to make their journey comfortable and pleasant, which he whose lot it was to direct the rest would in common decency think himself bound to observe towards them, ought we to show to those who, in the casting of the parts of human society, happen to be placed within our power, or to depend upon us. (Archdeacon Paley.)
Masters
I. Their station–one of relative superiority–limited and temporary.
II. Their duty–they must be just–kind–forbearing threatenings.
III. Their responsibility–to Christ their Master in heaven, who judges without partiality. (Dr. J. Lyth.)
Kindness to servants
The celebrated Earl of Chesterfield left, by his will, legacies to all his menial servants, equal to two years wages each, considering them as his unfortunate friends, equal by birth, and only inferior by fortune. John Claude, when on his dying bed, thus addressed his son, who, with an old servant, was kneeling before him–Be mindful of this domestic; as you value my blessing, take care that she wants nothing as long as she lives. (Baxendales Anecdotes.)
Forbearing threatening
Once, when a very young girl, I was impressed by the manner and words of a good woman. She sat swaying back and forth with a puzzled look on her sweet face. She was thinking how to get rid of a petty annoyance. Arising, she rang the bell. A servant entered in a noisy way. Sarah, you may sit down. The girl threw herself sullenly on a chair, averting her face. I am sorry to have to find fault in you, Sarah. O, yet neednt be, for Im quite used to hearin yer scold. I dont think I have ever scolded you. I try to watch myself against that sin. Have I ever scolded you? Well, maam, not to say ravin scoldin as some do, but yer tells me things and makes me ashamed of meself. I want to be kind to you, poor girl, for you are a stranger in a strange land. I was going to ask you to try and be more pleasant to the children. It is now a whole week since a smile has been seen on your face. Now, must I lose my good girl or keep her? Sarah looked down, and said: I think, maam, if I do me work well, I might look grave-like if it suits me. Dont you see my little girl will catch your sullen ways. No, Sarah, you must be a cheerful, pleasant girl if you are to stay; and now I want you to decide it for me. Ill stay, maam. And as the tears filled her eyes, she added: Yes are the best mistress in the wide world. Years passed, and Sarah remained a cheerful servant till a wise boy took her for a wife, and many tears fell for the loss of the faithful servant. Who shall count the value of words fitly spoken? (Christian Globe.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. 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.
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; , 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.”
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. the same thingsMutatismutandis. Show the same regard to God’s will, and to yourservants’ well-being, in your relation to them, as they ought to havein their relation to you. Love regulates the duties both of servantsand masters, as one and the same light attempers various colors.Equality of nature and faith is superior to distinctions of rank[BENGEL]. Christianitymakes all men brothers: compare Lev 25:42;Lev 25:43; Deu 15:12;Jer 34:14 as to how the Hebrewswere bound to treat their brethren in service; much more oughtChristians to act with love.
threateningGreek,“the threatening” which masters commonly use.”Masters” in the Greek, is not so strong a term as”despots”: it implies authority, but not absolutedomination.
your Master alsoTheoldest manuscripts read, “the Master both of them and you”:”their Master and yours.” This more forcibly brings out theequality of slaves and masters in the sight of God. SENECA[Thyestes, 607], says, “Whatever an inferior dreads fromyou, this a superior Master threatens yourselves with: everyauthority here is under a higher above.” As you treat yourservants, so will He treat you.
neither . . . respect ofpersonsHe will not, in judging, acquit thee because thou art amaster, 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.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
c Maimon. Hilchot Abadim, c. 9. sect. 8. d Maimon. Hilchot Abadim, c. 9. sect. 8.
Fuente: John Gill’s Exposition of the Entire Bible
And forbear threatening ( ). Present active participle of , old verb, to loosen up, to relax. “Letting up on threatening.” is old word for threat, in N.T. only here and Acts 4:29; Acts 9:1.
Both their Master and yours ( ). He says to “the lords” ( ) of the slaves. Paul is not afraid of capital nor of labour.
With him (‘ ). “By the side of him (God).”
Fuente: Robertson’s Word Pictures in the New Testament
Forbearing [] . See on the kindred noun anesiv, A. V., liberty, Act 24:23.
Threatening [ ] . Note the article, the threatening customary from the master to the slave.
Knowing. since ye know.
Your master also [ ] . The correct reading is kai aujtwn kai uJmwn oJ kuriov both their master and yours. So Rev.
Respect of persons. See on Jas 2:1; Col 3:25.
Fuente: Vincent’s Word Studies in the New Testament
1) “And, ye masters” (kai hoi kurioi) “And ye lords or earthly masters, slave-workers.” As a Christian order of conduct was given for (1) wives and husbands, (2) children to parents, (3) servants to masters, then (4) masters were correspondingly to behave with love, compassion, kindness, and consideration toward their servants.
2) “Do the same things unto them” (ta auta poleite pros autous) ‘Do ye the same things, take the same attitude or disposition to or toward them, the slaves; the same spirit of Christian good will that the servant was to give to his master, void of harshness.
3) “Forbearing threatening” (anientes ten apeilen) “Forbearing or acting, learning to get along without the threatening,” or giving up and avoiding threatenings, Col 4:1; 1Co 7:20-24.
4) “Knowing that your Master also is in heaven” (eidotes hoti kai auton kai humon ho kurios estin en ouranois) “Perceiving that the Lord of both of you is in the heavens,” looking on, seated, Lord of both master and servant.
5) “Neither is there respect of persons with him” (kai prosopolempsia ouk estin par’ auto) “And respect of favor of persons (high or low in society) exists not with him,” or His sanction. The heavenly Master is not partial or does not show special favors to orders of society or men in society, Col 3:25. Respect of persons has been considered wrong from the early days of the Law of Moses, Deu 10:17; Act 10:34; Rom 2:11.
Fuente: Garner-Howes Baptist Commentary
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.
(169) See Col 4:1 — fj.
Fuente: Calvin’s Complete Commentary
(9) Do the same things unto themi.e., treat them as flesh and blood like yourselves, having, as men, the same claims on you as you on them; do unto them as ye would that they should do unto you. The parallel passage in the Colossian Epistle (Eph. 4:1) is the best comment on this, Give unto your servants what is just and equal. To forbear threatening, or, as in the original, the threatening, which is so common, is one example of this sense of sympathy. For threatening implies at every moment compulsion and coercion from a position of tyrannical superiority; dealing with the slave as one who has in him no free energy and no sense of duty, and who must be driven like a brute-beast, not led or guided as a man.
Your Master also.The stronger marginal reading is perhaps better, their Master and yours.
Respect of persons.In this phrase the word person is used in its original sense (still lingering in our modern use of person and personal, for body and bodily,) of the persona, i.e., the mask of outward condition, circumstance, and privilege. In this general sense our Lord (Mat. 22:16) is said to regard not, and (Luk. 20:21) to accept not the person of man, because He teaches the way of God in truth. This sense is illustrated in different forms by the other uses of the word respect of persons, and the corresponding verb in the New Testament. Thus in Act. 10:34, Rom. 2:11, it is used of the distinction of privilege between Jew and Gentile, circumcision and uncircumcision; in Gal. 2:6, of apostolic dignity in the eyes of men; in Jas. 2:1; Jas. 2:9, of distinction of social rank; here and in Col. 3:25, of the difference between the slave and the freeman. In the modern sense of person, as signifying the real man, there is, and must be, respect of persons in all righteous judgment, whether of God or man.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Do the same things That is, as Chrysostom interprets, As your bondsmen serve you, so do ye serve your bondsmen. Viewing them as Paul does, not with an eye to the rights of men, but to their duty before God, he sees master and slave as each bound to serve the other in Christ. Late interpreters, however, explain Paul’s words as meaning, analogically, Do what is due from you as masters. We think the old interpretation the true one.
Forbearing threatening Gaining obedience by kindness and justice.
Your Master Before whom master and slave are equal.
Respect of persons Any sacrifice of pure justice to rank or position. See notes, Act 10:34; Rom 2:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And you masters, do the same things to them, and forebear threatening, knowing that both their Master and yours is in heaven and there is no respect of persons with him.’
The bosses and masters are also to remember that they have a Master in heaven to whom they are accountable. They are merely His foremen and will have to give account to Him. Thus they must avoid bullying and menaces, and act with reasonableness as in the presence of God. They must remember that God sees all people as of equal value. Therefore they must require only what is reasonable.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 6:9. Forbearing threatening: “Forbearing not only cruel and dangerous blows, butallsevere and rigorous threatening; and every thing of an over-hasty and tyrannical conduct.” Mr. Locke paraphrases it: “Forbearing the roughness even of unnecessary menaces.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 6:9 . ] like , Eph 6:4 .
] the same . The master, namely, who treats his servants , does essentially (measured by the disposition as the inner essence of the act) the same thing towards the slaves as the slave serving does towards his master.
.] Negative modal definition of the , especially to be laid to heart in the circumstances by the masters. By may be denoted either the abating , or the entire leaving off, giving up , of the threatening. In the former sense ( Wis 16:24 ) it has been taken by Erasmus (“minus feroces minusque minabundi”), Vatablus, Zeger; but certainly the latter sense alone (comp. Thucyd. iii. 10. Ephesians 2 : ) is appropriate to the ; especially as (with the article) denotes not threatening in general, but the threatening, namely, “quemadmodum vulgus dominorum solet” (Erasmus, Paraphr .).
] specifying a motive, as in Eph 6:8 . Comp. Col 4:1 ; Barnab. 19; Constitt, ap. vii. 13. Inasmuch, namely, as they know that He, who is Lord as well of the slaves as of the masters ( , see the critical remarks), is in heaven (the exalted Christ), and with Him is no partiality, so that He gives to the master as such no preference over the slave as such: how should they not cease to comport themselves with their threatening, as though Christ were not the Lord of both in heaven in heaven , whence at the judgment He will, without partiality , alike sustain the injured rights of the slaves, and punish the unchristian threatening of the masters, which, instead of operating by moral means, only terrifies by rude authority. Comp. Seneca, Thyest. 607:
“Vos, quibus rector maris atque terrae
Jus dedit magnum necis atque vitae
Ponite inflatos tumidosque vultus.
Quicquid a vobis minor extimescit,
Major hoc vobis dominus minatur;
Omne sub regno graviore regnum est.”
As to the notion of , see on Gal 2:6 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 9. Do the same things ] That is, Do your parts and duties by them; and use them as men, not as beasts. Eadem dicit, non opere et officio, sed modo et proportione, saith Estius.
Forbearing threatening ] Those blusters and terrible thunder cracks of fierce and furious language found in the mouths of many masters, if never so little crossed. Severitas nec sit tetra, nec tetrica: Servants should be chidden with good words, with God’s words, and not reviled. (Sidon. Epist.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] and ye masters, do the same things (‘jus analogum, quod vocant:’ as they are to remember one whom they serve, so (below) are ye and, ‘mutatis mutandis,’ to act to them as they to you. This wider sense is better than that of Chrys., ; ) with regard to them, forbearing your (usual) threatening ( , ‘quemadmodum vulgus dominorum solet,’ Erasm. par. in Mey.), knowing (as ye do: see Eph 6:8 ) that both of them and of yourselves the Master is in the heavens, and respect of persons (warping of justice from regard to any man’s individual pre-eminence, see reff. exists not with Him (Wetst. quotes the celebrated lines of Seneca, Thyest. 607, ‘vos quibus rector maris atque terr | jus dedit magnum necis atque vit | ponite inflatos tumidosque vultus: | quicquid a vobis minor extimescit, | major hoc vobis dominus minatur: | omne sub regno graviore regnum est’).
Fuente: Henry Alford’s Greek Testament
Eph 6:9 . , : and ye masters [or lords , RV marg.], do the same things unto them . The has the same force as in Eph 6:4 above. The duty of the masters is a corresponding duty, essentially the same as that of the servants ( ), and it is stated first in respect of what is to be done and then in respect of what is to be left undone. It is to put a forced sense, however, on the phrase if it is made to refer only to the preceding (Chrys.), as if the point were that the masters had a service to render to the as these had a service to render to them. Nor does it seem to look back simply to the more general idea in . Probably the is more immediately in view, and the meaning is that the masters were to act to their servants in the same Christian way as the servants were called to act to them in the same spirit of consideration and goodwill. : giving up your threatening . The , pointing to the too well-known habit of the masters, may be best rendered by “your”. is used in the NT in the sense of loosening (Act 16:26 ; Act 27:40 ), and of leaving (Heb 13:5 , from LXX). In classical Greek it is used metaphorically both of slackening, releasing (Aristoph., Vesp. , 574), and giving up (Thuc., iii., 10, of ). The latter sense is most in point here. As Ell. rightly observes: “St. Paul singles out the prevailing vice and most customary exhibition of bad feeling on the part of the master, and in forbidding this, naturally includes every similar form of harshness”. This negative side of the master’s duty is not noticed in the parallel passage in Col 4:1 . [ ] : knowing as ye do that also your Master [ that both their Master and yours ] is in heaven . , as in Eph 6:8 , expresses the reason or encouragement for such conduct on the part of masters, viz. , the fact that masters themselves have a Master or Lord, whose seat is in heaven , not merely on earth, and who is Lord equally of master and of slave. The reading of the TR, , has the support of most cursives and such uncials as K. Some few MSS. give ( [775] 3 [776] ). But the best accredited reading is , “both theirs and yours,” given by B 1 [777] [778] *, also by [779] [780] (except that becomes ), Syr., Boh., Vulg., Arm., etc., and accepted by LTTrWHRV. : and respect of persons is not with Him . The form is preferred by the best critics (LTTrWH). The noun and its cognates (Act 10:34 ), (Jas 2:9 ), (1Pe 1:17 ), are Hellenistic forms, occurring only in biblical and ecclesiastical Greek. itself is found only four times in the NT (Rom 2:11 ; Eph 6:9 ; Col 3:25 ; Jas 2:1 ). Cf. also the phrases (Mat 26:16 ; Mar 12:14 ), (Luk 20:21 ; Gal 2:6 ), which in the NT have always a bad meaning, to judge partially, to have regard to the person in judging or treating one. In the LXX the phrase or is also used in the sense of having respect to one’s person, being partial ( e.g. , Job 32:21 , where it is conjoined with giving flattering titles ), but admits at the same time of the better sense of showing favour to one (Gen 19:21 ).
[775] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[776] 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.
[777] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[778] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[779] Autograph of the original scribe of .
[780] Autograph of the original scribe of .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Eph 6:9
9And masters, do the same things to them, and give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him.
Eph 6:9 “masters” This is still the same literary context as Eph 5:22 to Eph 6:9, which is Paul’s domestic example of the “Spirit-filled” life in action. In this verse the masters referred to are obviously believers, while in Eph 6:5 they might be either believers or nonbelievers.
“do the same things to them” This is a present active imperative. Here again is the needed balance to slave owners, as Eph 5:29 is to husbands and Eph 6:4 is to parents. Each must act out of godly (Spirit-filled) principles, not social privilege. Jesus’ golden rule (Mat 7:12) applies here.
“give up threatening” This is a present active participle used as an imperative. The word literally means “to loosen up.”
“there is no partiality with Him” The term “partiality” is a compound from “face” and “to lift.” It denotes an OT judge acting fairly without lifting the face of the accused to see if he recognized him/her. God is no respecter of persons (cf. Deu 10:17; Act 10:34; Rom 2:11; Gal 2:6; Col 3:25; 1Pe 1:17). All earthly distinctions fade away in Christ (cf. Rom 3:22; Gal 3:26; Gal 3:28; Col 3:11). See Special Topic: Racism at Col 3:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why was this passage so startling for Paul’s day?
2. Does it stress rights or duties?
3. What is this passage saying about women? Should this passage be used as a guideline for our day?
4. How is Eph 6:21 related to Eph 5:22 to Eph 6:9?
5. Should children always obey parents? Define “children.”
6. Can the slave/master relationship be analogous to employee/employer?
7. How are wives and children related to slaves?
CONTEXTUAL INSIGHT TO Eph 6:10-24
A. The Christian life is a spiritual struggle. Problems, suffering, and persecution are not abnormal, but normal, for Christians in a fallen world (cf. Rom 5:3-4; Rom 8:17-18; 1Pe 1:6-9; 1Pe 2:11; 1Pe 4:12-17; 1Pe 5:10).
B. The spiritual battle may be related contextually to the present passive imperative, “be filled with the Spirit,” of Eph 5:18 and the present passive (or middle, see note at Eph 5:22) imperative “be made strong in the Lord,” Eph 6:10. As the filling is related to daily Christlikeness (Col 3:16) so too, is the spiritual battle. People are priority with God. The battleground is interpersonal relationships on a daily basis. Only people are eternal. Although these passives speak of God’s power, the Christian must allow the Spirit to work in their lives. Covenant involves two parties, two choices.
C. We must be careful of two extremes: (1) Satan causes everything and (2) there is no personal evil. I assume because of OT monotheism that Satan is a created being and a controlled being (cf. 1Ki 22:19-23; Job 1-2; Zec 3:1-5). He is neither omnipresent, nor omniscient. Satan has been mentioned earlier in the letter in Eph 2:2; Eph 4:14; Eph 4:27! He is only one of three enemies that Christians face daily-the world, Satan (and his), and the flesh (cf. Eph 2:2-3; James 4).
D. God provides our spiritual armor and weapons, but believers must (1) recognize the daily spiritual battle and (2) avail themselves, by faith, of God’s resources and then (3) stand (cf. Eph 6:11; Eph 6:13-14). Spiritual maturity is not automatic, nor is it based on longevity, IQ (i.e., intelligence), or giftedness..
E. Eph 6:21-22 are almost identical to Col 4:7-8. This is additional evidence of the close relationship between these two books. However, it is interesting that the entire discussion of spiritual warfare is omitted in Colossians. Each book has its own uniqueness.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And, ye masters = The masters also.
forbearing = refraining from. See Act 16:26 (loosed).
your Master. The texts read, “both their Master and yours”.
Master. App-98.
heaven = heavens. See Mat 6:9, Mat 6:10.
neither is there = and there is not (Greek. ou).
respect of persons. As in Rom 2:11.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] and ye masters, do the same things (jus analogum, quod vocant: as they are to remember one whom they serve, so (below) are ye-and, mutatis mutandis, to act to them as they to you. This wider sense is better than that of Chrys., ; ) with regard to them, forbearing your (usual) threatening (, quemadmodum vulgus dominorum solet, Erasm. par. in Mey.), knowing (as ye do: see Eph 6:8) that both of them and of yourselves the Master is in the heavens, and respect of persons (warping of justice from regard to any mans individual pre-eminence, see reff. exists not with Him (Wetst. quotes the celebrated lines of Seneca, Thyest. 607, vos quibus rector maris atque terr | jus dedit magnum necis atque vit | ponite inflatos tumidosque vultus: | quicquid a vobis minor extimescit, | major hoc vobis dominus minatur: | omne sub regno graviore regnum est).
Fuente: The Greek Testament
Eph 6:9. , the same things) Do to them those things, which are the part of good-will, by way of compensation. Love regulates the duties of servants and masters, as one and the same light softens [attempers] various colours. Equality of nature and of faith is superior to difference of ranks.- , forbearing threatening) Actual severity was generally laid aside by the masters when they became believers; now they are even to forbear threatenings, and not (in words) make a display of their power to their slaves for the purpose of terrifying them, , LXX. .- ,[97] theirs and yours) We have an expression almost similar in Rom 16:13.- , in heaven) who is Almighty. As the Lord hath treated you, so treat ye your servants; or, as you treat your servants, so He will treat you.
[97] This reading, depending on the margin of the larger Ed., is removed by the marg. of the 2 Ed. to those that are less certain; hence the Germ. Vers. has acknowledged its use, auch euer Herr.-E. B.
is the reading of ABD() corrected later, Vulg., Memph. is the reading of Gg. , is that of f and Rec. Text, and Syr. Cypr. reads . Engl. V., your Master.-ED.
Fuente: Gnomon of the New Testament
Eph 6:9
Eph 6:9
And, ye masters, do the same things unto them, and forbear threatening:-He commands the masters to act towards their slaves from the fear of God. The spirit that threatens is a bitter, dictatorial one, lacks kindness and consideration, and greatly exasperates and embitters the servant.
knowing that he who is both their Master and yours is in heaven,-God will reward the master with good or evil as he treats his servants. God rewards the master for his course toward his servant as well as the servants course toward his master.
and there is no respect of persons with him.-God no more respects the person of the master than that of the servant. Indeed, he makes no allowance for him because of his superior station.
[The general principles underlying this section are applicable to all the relations of employer and employee. The employee is warned against eye-service, exhorted to faithful labor as in the sight of God, bidden to look unto a higher recompense than the temporal wages, because he serves a higher Master. The master is reminded of the equality of all before God, and warned that position does not avail in his sight, and exhorted respecting the duties to him involved in the duties of an employer. Here, and here only, is the true social science. Duties to one another are duties to Christ]
Fuente: Old and New Testaments Restoration Commentary
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
Reciprocal: Gen 31:12 – I have seen Exo 21:26 – General Exo 30:15 – rich Deu 1:17 – shall not Deu 10:17 – regardeth 2Ch 19:7 – respect of persons Job 34:19 – accepteth Isa 24:2 – as with the people 1Pe 1:17 – who 1Pe 2:23 – threatened
Fuente: The Treasury of Scripture Knowledge
(Eph 6:9.) , , -And, ye masters, do the same things towards them. indicates an immediate connection, for the duties were reciprocal. The master needed instruction as well as his slave, for irresponsible power is above all things apt to be abused. Plato has well said, that treatment of slaves is a test of character, because a man may so easily wrong them with impunity. The apostle had stooped to the slave, and he was not afraid to speak with erect attitude to the master. The masters are summoned to do the same things- -to the slaves, as their slaves are enjoined to do to their masters. The language is general, and expresses what Calvin well calls jus analogum. They were to act toward their servants in a general spirit of reciprocal kindness, or as the apostle says in Col 4:1, they were to give them that which is just and right. The duty taught to the slave was earnest, conscientious, and religious service; the corresponding duty taught to the master was earnest, conscientious, and religious government. All the elements of service were to be also those of proprietorship. Such appears to us to be the general sense of the language, and such is the general view of Zanchius, Crocius, and Matthies; while Theodoret, Bengel, Harless, Meier, Olshausen, Rckert, Stier, and Meyer dwell, perhaps, too much on the mere already recommended. Many other commentators confine and enfeeble the meaning, by specifying too minutely the reference of . The Greek commentators refer the words at once to in Eph 6:7, as if the apostle meant to say-your slaves serve you, you are also to serve them. Chrysostom shrinks, however, from this full form of putting his meaning. The apostle, he adds, does not actually say it, but he means it- , , . Flatt restricts the reference to doing the will of God, that is, so demean yourselves towards your slaves, that ye accomplish in reference to them the will of God. De Wette refers to the clause in Eph 6:8, as if there were a paraphrastic allusion to the .
-forbearing threatening. Chrysostom, Calvin, Harless, and Baumgarten take these words too vaguely, as if, sub una specie, they generally forbade contumelious treatment. The reference is more pointed. Bloomfield, preceded by the Syriac, on the other hand, presses too hard upon the clause when he understands it as signifying remitting the threatened punishment, and he bases his opinions upon two passages from Xenophon and Plutarch which call a menaced penalty, or the thing threatened, a threatening. The former of these two interpretations is forbidden by the use of the article. But, alas! threatening has always been the special characteristic and weapon of slave-owners. is a feature of mastership so well known, that the apostle defines it as -that system of threatening which was a prevalent and familiar feature of slavery. Now, however, not only was no unjust and cruel punishment to be inflicted, but even threatening was to be spared. The apostle hits upon a vice which specially marks the slave-holder; his prime instrument of instigation to labour is menace. The slave is too often driven on to his toil by truculent looks, and words and acts of threatening; and, by the sight of the scourge and the imitated application of it, he is ever reminded of what awaits him if his task be not accomplished. Masters were not merely to modify this procedure, but they were at once to give it up. The Lex Petronia had already forbidden a master on his own responsibility to throw a slave to the wild beasts, but no statute ever forbade threatening. Homines tamen esse memento-remember your slaves are men, says Cato; but Lactantius goes further, and adds what Cato’s pen would have shrunk from-eos et habemus et dicimus spiritu fratres religione conservos. And this is the motive-
-knowing, as ye know, that both their and your Master is in heaven. This reading has A, B, D1, many minuscules, with the Vulgate, Gothic, Coptic, Clement, and Jerome in its favour, while F and G read , and L has . The readings have arisen from homoioteleuton and other causes. The Master in heaven is your Judge and theirs equally, and you and they are alike responsible to Him. Such an idea and prospect lodged in the mind of a Christian master would have a tendency to curb all capricious and harsh usage, and lead him to feel that really and spiritually he and his serfs were on a level, and that all this difference of social rank belonged but to an external and temporary institution. Could he either threaten or scourge a Christian brother with whom but the day before, and at the Lord’s table, he had eaten of the one bread and drunk of the one sacramental cup?
-and there is no respect of persons with Him; and the takynge of persouns is not anentis God. Wyckliffe. This compound substantive is imitated from the Hebrew idiom- . In the New Testament the word is always used with a bad sense. Mat 22:16; Mar 12:14; Jam 2:1, etc. The Divine Master who bought them with His blood has no partialities. Strictest equity characterizes His judgment. Difference of worldly station has no influence with Him, but bond and free have a perfect parity before Him. The gold ring of the master does not attract His eye, and it is not averted from the iron fetter of the slave. Slaves may be denied justice in earthly courts; the law may, a priori, injure the bondman by acting upon the presumption that he is in the wrong, and his evidence may be legally refused as unworthy of credit: but there is a tribunal above, where the servant shall have equal position with his lord, and where the sentence pronounced shall be devoid of all that one-sidedness which has too often disgraced the judicial bench in matters between a master and his slaves.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 6:9. Do the same things. The masters were to conduct themselves as the servants were exhorted to do, namely, remembering their obligation to the Lord. Forbearing threatening. The first word means to cease using threats as a means of forcing the servant into obedience. This would not bar all reference to possible punishment for disobedience, for the apostle makes direct reference to the Heavenly Master in connection with the subject, and we know He has threatened to punish all of the disobedient servants. (See 2Co 5:11.) The phrase is clarified by the one at the close of the verse, namely, neither is there respect of persons with. him. Doubtless there were masters who felt superior because of their relation as masters, and took advantage of it to frighten their slaves. Also there were certain slaves for whom they had a personal dislike, and would be influenced thereby to utter spiteful threats against them. Paul instructs them that the Master in Heaven will not make any distinction between any persons in the exercise of His judgments, whether between masters and slaves, or between one slave and another.
Fuente: Combined Bible Commentary
Eph 6:9. And ye masters. The position and authority is recognized.
Do the same things to-wards them. The Apostle had stooped to the slave, and he was not afraid to speak with erect attitude to the master. The language is general, and expresses what Calvin well calls jus analogum (Eadie). The reference need not be limited to Eph 6:7, or Eph 6:6, nor extended to every detail of the preceding exhortation.
Forbearing threatening, lit., the threatening, your habitual threatening. St. Paul singles out the prevailing vice and most customary exhibition of bad feeling on the part of the master, and in forbidding this naturally includes every similar form of harshness (Ellicott).
Knowing (as in Eph 6:8) that their Master and yours, lit, both their and your Master, according to the best authorities, the variations being numerous. The best paraphrase would be: He who is both their Master and yours.
Is in heaven. Before Him earthly power does not appear, is of no value; in His time He comes from heaven as Judge; 1Th 4:16; 2Th 1:7 (Braune).
If either is there respect of persons with him. With Him there is no partiality; He will not regard a rich man favorably because he is rich; nor yet a poor man favorably because he is poor; comp. Col 3:25. The reference is to the final Judgment.
The general principles underlying this section are applicable to all the relations of employer and employee. The latter is warned against eye-service, exhorted to faithful labor as in Gods sight, bidden to look unto a higher recompense than the temporal wages, because he serves a higher Master. The former is reminded of the equality of all before God, warned that position does not avail in His sight, and exhorted respecting the duties to Him involved in the duties of an employer. Here, and here only, is the true social science. Our duties to one another are duties to Christ.
Fuente: A Popular Commentary on the New Testament
Here the master’s duty to his servant is directed to, both generally, and more particularly; in general, he directs masters to do the same things to their servants; not the same things for kind, but for manner of doing them; that is, in obedience to the same command of God, with an eye to the same glory of God, with the same singleness of heart, with the same love and goodwill.
Here note, That the greatest masters, yea, the greatest prince and potentate upon earth, lie under obligations, in point of duty, to their servants and inferiors; and it ought to be as much their care to discharge their duty sincerely, cheerfully, with good-will, and eyeing their great Master in heaven, as it concerns the poorest sinner to obey them in and after the same manner; Ye masters, do the same things unto them.
Next follow the particular directions given to masters; namely, to forbear threatenings; that is, let them not exercise their authority over them imperiously, and with rigour, but mildly, and with gentleness: rule them not tyrannically, but govern with moderation and temper.
Lord, how ordinary is it for men in place and power a little above others, to insult over and trample upon others, forgetting that there is one above them, whom they must be accountable unto themselves! Forbear threatenings, knowing that your Master also is in heaven with whom there is no respect of persons.
Here we have Almighty God described two ways:
1. From his magnificence and stately palace, in which his illustrious glory shineth: Your Master is in heaven; not as if he were only there, and not elsewhere, but eminently there, though every where else.
2. God is here described by his justice and impartiality in judging: There is no respect of persons with him; that is, when the rich master and poor servant come to stand upon a level before him, he will not respect either of them for their outward circumstance, but as a just judge, reward them both, according to their works.
Thus our apostle concludes this exhortation to the practice and performance of relative duties, between husband and wife, parent and child, master and servant.
He now closes his epistle with a special exhortation to all Christians, to look upon themselves as spiritual soldiers, listed under Christ’s exalted banner, engaged in a continual warfare with the world, and the prince of the world; and accordingly he bespeaks them in a martial phrase to the end of the chapter.
Fuente: Expository Notes with Practical Observations on the New Testament
Duties of Masters
Masters were to act toward their slaves with the same respect for God slaves were commanded to have. Christ does not threaten his followers. Neither should they threaten those who work in their service if they would truly be like him ( 1Pe 2:21-24 ). Christian masters were commanded to remember that they were slaves to righteousness in Christ ( Rom 6:16-18 ). The Master has no respect of persons and his followers must not either ( Act 10:34-35 ). It is such a change of heart and actions that would bring slavery to its knees (6:9).
Fuente: Gary Hampton Commentary on Selected Books
Eph 6:9. And ye masters On the other hand; do the same things unto them That is, act toward them from the same principle, and after the same just and equitable manner, having an eye to the will and glory of God, and endeavouring to approve yourselves to him; forbearing threatening Conducting yourselves toward your servants with gentleness and humanity, not in a harsh or domineering way; knowing that your Master also Namely, Christ; is in heaven On the throne of God, and that his authority over you is much greater and more absolute, than yours is over any of your fellow-creatures; neither is there respect of persons with him Whatsoever difference there may be in their stations on earth: but he will administer to all the most strict and impartial justice, rewarding or punishing every one according to his real character, and especially showing that he remembers the cry of the oppressed, though men may consider them, on account of the inferiority of their circumstances, as below their regards.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 9
Do the same things unto them; that is, be honest and upright in all your dealings with them.– Forbearing threatening; and of course forbearing coercion and violence.
Fuente: Abbott’s Illustrated New Testament
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.
Can you imagine a moment, as the masters and servants are sitting there in church, maybe in a circle where they can see one another, and listening to Paul’s letter being read? The master hears these admonitions aimed at the servants that have been giving them grief thinking, ya, Paul you go guy, you tell them what for, they really need this stuff. Go for it, tell them how they are to act – then verse nine is started – “ye masters, do the same things unto them,” WHOOOOOOPPS, that must be a misprint, or computer glitch, did Paul really say the masters are to do the same? Naaah cannot be Paul wouldn’t do that to us masters!
Ah, the masters are now faced with a few things to think about. “Do the same things unto them” would relate to their treatment of the servant, or in our line of thought employees. They are to do for the servants with good will or benevolence and they are to treat them as they ought not – as someone trying to make points with his own superior. God is the standard – treat all that you relate to, whether master or servant as if you are dealing with God Himself.
With this concept in mind, can you imagine how it would be to work for a Christian employer, and how it would be to hire Christians to work for you? The work place would be full of benevolence and what a place to work it would be!
This is the standard God has set and we ought to follow it – even if the other party forgets the principle.
The master is also admonished not to include threatening in the relationship. The term forbearing can be translated “give up” thus have no threatening in the master/servant relationship. Keep that relationship on a level where the master asks/commands and the servant does; a situation where the master gains what he wants without having to threaten the servant with retribution.
Again, imagine the work place if there were no threats of any sort to coherence the employees into proper action. This is actually a two-edged sword. The master is not to use threats, but his servants ought to relate to him in a way so that threats are not needed to gain the desired work.
I had a young man that worked well when he showed up for work, but often was the times that he just would not show up. He wouldn’t call in sick, he wouldn’t call in with even a lame excuse, he just wouldn’t show up, thus forcing the rest of the crew to work three times as hard to do his work, as well as their own, in a short period of time.
I must admit I did not forbear threatenings altogether, but the threats were encased in positive encouraging thought provoking comments. He was a good worker when he showed up, and I really thought that with some chances he would become a regular, good worker. He had other thoughts on the subject evidently. One day two hours after he hadn’t shown up he called in and quit, since he knew if he showed up after being this late that he would be let go.
He was not a believer so I shouldn’t be too disappointed in him, but as an employer, or a manager, or a supervisor we must do all we can to deal with the lost employees as God would have us do. We should treat them as if they have worth to our Lord, but we must also deal with them as the lost, the self-centered being that they are – not that believers aren’t totally self centered as well.
The basis – God is master of all and He will show no favoritism when it comes to dealing with master or slave – both will receive equal and just treatment.
This is also a comfort to all people in all relationships – it is God that we serve and it is God that will settle all accounts. It is our responsibility to do what He asks us to do in these relationships, and if someone wrongs us when we are doing right, then it is God that will settle accounts.
We do not have to dwell on these inequities, we do not have to deal with those that cause the inequities, we only need to continue as God has directed, and allow him to settle all the accounts.
This is an easy concept to state in words, but it is not an easy concept to practice at times. When someone has really wronged you, it is very difficult to just walk away and let God deal with it, but that is the standard that we should vow to operate within.
When teaching I often had people doing things that were really out of line and I would go to my office and spend long periods of time stewing about the situation and trying to figure out how to correct the situation and all the time knowing that God would deal with it. It is our nature to want to fix wrongs ourselves, but it is our sole duty to allow God to fix things – after all it is He that can do the much better job of fixing.
In the situation that I was in, there was seldom any fixing that would ever be done. This was sad because one day all that unfixed business is going to detract greatly from the great things that some of those people had been doing in their life. Because they had problem areas of life that they failed to deal with it tended to detract from their example before men as well.
See also Job 31:13-14;Col 4:1 for some further study. Job points out the fact that we will answer for our relationships to the one that matters – God.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
6:9 {11} And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there {f} respect of persons with him.
(11) It is the duty of masters to use the authority that they have over their servants, modestly and in a holy manner, seeing that they in another respect have a common master who is in heaven, who will judge both the servant and the free.
(f) Either of freedom or bondage.
Fuente: Geneva Bible Notes
The duty of masters 6:9
Masters should seek to please the Lord in their dealings with their slaves even as slaves should try to please Christ as they serve their masters. They should not threaten because our heavenly Master does not threaten us. Threatening means warning that punishment will come immediately (cf. Act 4:17; Act 4:29; Act 9:1); threatening goes beyond just warning. The opposite of threatening is gracious, just, and fair treatment (cf. Col 4:1; Jas 5:4). Masters should also remember that their Master in heaven will not show favoritism to them because of their social or economic status. He will evaluate them by the same standard that they have used to judge others (Mat 7:1-5).
"This is a gentle reminder that earthly rank has no relevance in heaven." [Note: Morris, p. 198.]
Stott identified and discussed three major reasons he believed the apostles did not urge the abolition of slavery. First, Christians were an insignificant group in the Roman Empire during the first century and were politically powerless. Second, it was fairly easy to make the transition from slavery to freedom, and there was a growing tendency for Romans to free their slaves and even establish them in a trade or profession. Third, by this time the legal status of slaves was beginning to be eased and showed signs of further improvement. [Note: Stott, pp. 254-59.]
"The application of this passage to contemporary times must be done with caution. Paul was writing specifically for a society where slavery was a legal institution. However, there are certainly some principles from the passage that can be applied to employee/employer relationships in the present time. Primarily, Christian employees should serve their employers with fear, diligence, integrity, and good will and Christian employers should deal with their employees with integrity and goodwill, without threats. Both Christian employees and Christian employers need also to realize that they have a heavenly master to whom they are accountable for their attitudes and conduct. Furthermore, the behavior of both parties should be a testimony to the unbelievers with whom they work." [Note: Hoehner, Ephesians, p. 816.]
William Webb did not believe these exhortations apply to employer employee relationships. [Note: William J. Webb, Slaves, Women & Homosexuals.] Wayne Grudem rejected Webb’s "redemptive-movement hermeneutic" because he believed it nullifies in principle the moral authority of the entire New Testament. [Note: Wayne Grudem, "Should We Move Beyond the New Testament to a Better Ethic?" Journal of the Evangelical Theological Society 47:2 (June 2004):299-346.] I agree with Grudem’s analysis.
As we review this section of duties, we need to remind ourselves that only a Spirit-filled believer will be able to fulfill them (Eph 5:15-20). Essentially what Paul urged was humility that expresses itself in loving submissiveness to others rather than arrogant self-assertiveness.
So ends Paul’s commands concerning how the Christian is to walk (live; Eph 4:1 to Eph 6:9): in unity, in holiness, in love, in light, and in wisdom.