Exegetical and Hermeneutical Commentary of Ephesians 6:4
And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
4. fathers ] We may equally well render, parents. Moses’ parents are called (Heb 11:23, Gr.) his fathers. The expression is found in the classics, Greek and Latin. The father is the head of authority in the home, but the oneness of husband and wife, to speak of that only, secures the high authority of the mother also. This is assumed in the Fifth Commandment.
provoke not to wrath ] The same word occurs Col 3:21, and the cognate noun above, Eph 4:26, where see note. In Col. the suggestive words follow, “lest they be discouraged.” The precept and the reason are both full of holy wisdom. Here, as in the section on Marriage, observe how the two parties are reminded each exclusively of his own duties.
At the present time, undoubtedly, parental authority is at a low ebb in English Christendom. Its revival will depend, under God, on the active recognition of the whole teaching of such a Scripture as this, full of the warrant of parental government, and of the wisdom of parental sympathy.
bring them up ] The Gr. conveys the idea of development (here in the sphere of character and principle) by care and pains. The same word has occurred Eph 4:29, with reference to bodily development.
nurture ] Better, discipline. “Chastening” (R.V.) seems to us too narrow a word, at least in its ordinary sense of punitive discipline. It is true that in the leading N.T. passage of the kind (Heb 12:5-10; and cp. Rev 3:19) the word (or its kindred verb) obviously conveys that idea. And the verb is used of the terrible “chastisement” of the Roman scourge (Luk 23:16; Luk 23:22). But a wider meaning is, by usage, quite lawful, and it is certainly in point here. All the wholesome restraints of a wise early education are in view; all training in the direction of a life modest, unselfish, and controlled. Such will be the discipline of the true Christian home, and of its partial extension, the true Christian school.
admonition ] The Gr. noun recurs 1Co 10:11; Tit 3:10. For the kindred Gr. verb, see Act 20:31; Rom 15:14; 1Co 4:14; Col 1:28; Col 3:16; 1Th 5:12 ; 1Th 5:14; 2Th 3:15. It will be seen that the noun relates to the warning side of instruction, a side too often neglected.
of the Lord ] On His revealed principles, learnt of Him, and for His sake. He is everywhere in the Christian home.
Fuente: The Cambridge Bible for Schools and Colleges
And ye fathers – A command addressed particularly to fathers, because they are at the head of the family, and its government is especially committed to them. The object of the apostle here is, to show parents that their commands should be such that they can be easily obeyed, or such as are entirely reasonable and proper. If children are required to obey, it is but reasonable that the commands of the parent should be such that they can be obeyed, or such that the child shall not be discouraged in his attempt to obey. This statement is in accordance with what he had said Eph 5:22-25 of the relation of husband and wife. It was the duty of the wife to obey – but it was the corresponding duty of the husband to manifest such a character that it would be pleasant to yield obedience – so to love her, that his known wish would be law to her. In like manner it is the duty of children to obey a parent; but it is the duty of a parent to exhibit such a character, and to maintain such a government, that it would be proper for the child to obey; to command nothing that is unreasonable or improper, but to train up his children in the ways of virtue and pure religion.
Provoke not your children to wrath – That is, by unreasonable commands; by needless severity; by the manifestation of anger. So govern them, and so punish them – if punishment is necessary – that they shall not lose their confidence in you, but shall love you. The apostle here has hit on the very danger to which parents are most exposed in the government of their children. It is that of souring their temper; of making them feel that the parent is under the influence of anger, and that it is right for them to be so too. This is done:
(1) When the commands of a parent are unreasonable and severe. The spirit of a child then becomes irritated, and he is discouraged; Col 3:21.
(2) When a parent is evidently excited when he punishes a child. The child then feels:
(a)That if his father is angry, it is not wrong for him to be angry; and,
(b)The very fact of anger in a parent kindles anger in his bosom – just as it does when two men are contending.
If he submits in the case, it is only because the parent is the strongest, not because he is right, and the child cherishes anger, while he yields to power. There is no principle of parental government more important than that a father should command his own temper when he inflicts punishment. He should punish a child not because he is angry, but because it is right; not because it has become a matter of personal contest, but because God requires that he should do it, and the welfare of the child demands it. The moment when a child seem that a parent punishes him under the influence of anger, that moment the child will be likely to be angry too – and his anger will be as proper as that of the parent. And yet, how often is punishment inflicted in this manner! And how often does the child feel that the parent punished him simply because he was the strongest, not because it was right; and how often is the mind of a child left with a strong conviction that wrong has been done him by the punishment which he has received, rather than with repentance for the wrong that he has himself done.
But bring them up – Place them under such discipline and instruction that they shall become acquainted with the Lord.
In the nurture – en paideia. The word used here means training of a child; hence education, instruction, discipline. Here it means that they are to train up their children in such a manner as the Lord approves; that is, they are to educate them for virtue and religion.
And admonition – The word used here – nouthesia means literally, a putting in mind, then warning, admonition, instruction. The sense here is, that they were to put them in mind of the Lord – of his existence, perfections, law, and claims on their hearts and lives. This command is positive, and is in accordance with all the requirements of the Bible on the subject. No one can doubt that the Bible enjoins on parents the duty of endeavoring to train up their children in the ways of religion, and of making it the grand purpose of this life to prepare them for heaven. It has been often objected that children should be left on religious subjects to form their own opinions when they are able to judge for themselves. Infidels and irreligious people always oppose or neglect the duty here enjoined; and the plea commonly is, that to teach religion to children is to make them prejudiced; to destroy their independence of mind; and to prevent their judging as impartially on so important a subject as they ought to. In reply to this, and in defense of the requirements of the Bible on the subject, we may remark:
(1) That to suffer a child to grow up without any instruction in religion, is about the same as to suffer a garden to lie without any culture. Such a garden would soon be overrun with weeds, and briars, and thorns – but not sooner, or more certainly, than the mind of a child would.
(2) People do instruct their children in a great many things, and why should they not in religion? They teach them how to behave in company; the art of farming; the way to make or use tools; how to make money; how to avoid the arts of the cunning seducer. But why should it not be said that all this tends to destroy their independence, and to make them prejudiced? Why not leave their minds open and free, and suffer them to form their own judgments about farming and the mechanic arts when their minds are matured?
(3) People do inculcate their own sentiments in religion. An infidel is not usually very anxious to conceal his views from his children. People teach by example; by incidental remarks; by the neglect of that which they regard as of no value. A man who does not pray, is teaching his children not to pray; he who neglects the public worship of God, is teaching his children to neglect it; he who does not read the Bible, is teaching his children not to read it. Such is the constitution of things, that it is impossible for a parent not to inculcate his own religious views on his children. Since this is so, all that the Bible requires is, that his instructions should be right.
(4) To inculcate the truths of religion is not to make the mind narrow, prejudiced, and indisposed to perceive the truth. Religion makes the mind candid, conscientious, open to conviction, ready to follow the truth. Superstition, bigotry, infidelity, and all error and falsehood, make the mind narrow and prejudiced.
(5) If a man does not teach his children truth, others will teach them error. The young sceptic that the child meets in the street; the artful infidel; the hater of God; the unprincipled stranger; will teach the child. But is it not better for a parent to teach his child the truth than for a stranger to teach him error?
(6) Religion is the most important of all subjects, and therefore it is of most importance that children on that subject should he taught truth. Of whom can God so properly require this as of a parent? If it be asked in what way a parent is to bring up his children in the nurture and admonition of the Lord, I answer:
- By directly inculcating the doctrines and duties of religion – just as he does anything else that he regards as of value.
- By placing them in the Sunday school, where he may have a guarantee that they will be taught the truth.
- By conducting them – not merely sending them – to the sanctuary, that they may be taught in the house of God.
- By example – all teaching being valueless without that.
- By prayer for the divine aid in his efforts, and for the salvation of their souls. These duties are plain, simple, easy to be performed, and are such as a man knows he ought to perform. If neglected, and the soul of the child be lost, a parent has a most fearful account to render to God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. 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.
Bring them up, c.] 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. , discipline, may refer to all that knowledge which is proper for children, including elementary principles and rules for behaviour, c. , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. fathersincluding mothers;the fathers are specified as being the fountains of domesticauthority. Fathers are more prone to passion in relation to theirchildren than mothers, whose fault is rather over-indulgence.
provoke notirritatenot, by vexatious commands, unreasonable blame, and uncertain temper[ALFORD]. Col3:21, “lest they be discouraged.”
nurtureGreek,“discipline,” namely, training by chastening in actwhere needed (Job 5:17; Heb 12:7).
admonitiontraining bywords (De 6:7;”catechise,” Pr 22:6,Margin), whether of encouragement, or remonstrance, orreproof, according as is required [TRENCH].Contrast 1Sa 3:13, Margin.
of the Lordsuch as theLord approves, and by His Spirit dictates.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ge 18:19, and the advice of the wise man deserves attention, Pr 22:6.
Fuente: John Gill’s Exposition of the Entire Bible
Provoke not to anger ( ). Rare compound, both N.T. examples (here and Ro 10:19) are quotations from the LXX. The active, as here, has a causative sense. Parallel in sense with in Col 3:21. Paul here touches the common sin of fathers.
In the chastening and admonition of the Lord ( ). is the sphere in which it all takes place. There are only three examples in the N.T. of , old Greek for training a (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 (from , ), common from Aristophanes on, does have the idea of correction. In N.T. only here and 1Cor 10:11; Titus 3:10.
Fuente: Robertson’s Word Pictures in the New Testament
Nurture and admonition [ ] . Pav deia from paiv a child. In classical usage, that which is applied to train and educate a Child. So Plato : “Education [] 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 paideuein, 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 paideuw occurs in the original classical sense :” Moses was instructed [] 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. Nouqesia admonition occurs only here, 1Co 10:11, and Tit 3:10. The kindred verb nouqetew 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 nouqetikoi logoi 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 (rJabdou nouqethsiv,” Laws, “700). He also uses the phrase plhgaiv nouqetein to admonish with blows. It includes rebuke, but not necessarily. Trench happily illustrates the etymological sense (nouv the mind, tiqhmi 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.
Of the Lord. Such discipline as is prescribed by the Lord and is administered in His name.
Fuente: Vincent’s Word Studies in the New Testament
1) “And ye fathers” (kai hoi pateres) “Also, likewise, or even ye fathers;” in a reciprocal or responsive obligatory sense of domestic duty toward children, to whom you give orders or commands, as fathers, head of the family, to whom the wife is in subjection.
2) “Provoke not your children to wrath” (me parogizete ta tekna humon) “Do not provoke or incite your immature children to wrath.” Parental duty is first negatively given, to avoid injustice or severity in speech or deed of discipline that might unfairly exasperate or irritate and indispose the child to parental obedience. Do not aggravate or incite a child to do wrong then punish for an act that you deliberately incited, Col 3:21.
3) “But bring them up in the nurture” (alla ektrephete auta en paideia) “But (instead) nurture them up in discipline, or restrained but firm correction,” Pro 23:22-25. The idea here is to train, discipline, and educate in body and mind and spirit, inclusive of chastening them in a righteous way, 2Ti 3:16; Heb 12:5; Heb 12:7; Heb 12:9-11; Pro 19:18; Pro 29:17; Deu 4:9.
4) And admonition of the Lord” (kai nouthesia kuriou) “And mind-setting, fixing, or molding of the Lord,” training by means of the Word of God, primarily, though not exclusively by word of reproof, remonstrance, or warning of blame or danger, a side too often neglected by parents, 2Ti 3:16-17; 2Ti 4:2-3. Such training is designed to lead the child to the Lord, Deu 6:6-9; Gen 18:19.
Discipline is the training up of a child in the way he should go positively, while admonition is the negative warning element of training that puts checks to hold one back from ways he should not go.
PARENTAL INFLUENCE
When a little boy, the son of a Christian merchant in New York, was dying, he said, “Oh, Father, don’t weep for me! Don’t cry, Father. When I die, I am going to heaven; and when I get there, I will go right up to Jesus and tell Him that it was through you I came there.”
–Anon.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(4) Provoke not your children to wrath.The word is the same as in Eph. 4:26. It denotes the exasperation produced by arbitrary and unsympathetic rule.
Nurture and admonition of the Lord.In this phrase we have the two elements of education. Nurture is a word signifying generally the treatment due to a child, but by usage appropriated to practical training, or teaching by discipline; while admonition is the putting children in mind by word of instruction. It may be noted that in accordance with the characteristic sternness of ancient education, both words have a tinge of severity in them. The nurture of this passage is the same as the chastening of the famous passage in Heb. 12:4-11. (Compare the cognate verb in Luk. 23:16; 1Co. 11:32; 2Co. 6:9; 1Ti. 1:20; Rev. 3:19.) The admonition is used in Tit. 3:10 for rebuke, and, inasmuch as it implies warning, is distinguished from teaching in Col. 3:16. In this, as in other cases, Christianity gradually softened this stern authority of the fatherso strikingly exemplified in the old Roman lawby the idea suggested in the addition of the phrase of the Lord. The children belong not to the parent only, but to Christ, taken into His arms in baptism, and sealed as His little ones. Hence the reverence, which Juvenal enforced in theory as due to childrens natural purity, become realised in Christian practice, and gradually transformed all Christian education to greater gentleness, forbearance, and love.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Fathers Specially addressed as head and representative, with whom despotism, instead of over indulgence, is the more probable fault.
Provoke not wrath Avoid exciting angry passions and making such excitements habitual. The fierce countenance and angry tone children will soon learn to imitate, and become themselves readily fierce and angry. On the contrary, a calm, serene firmness ever maintained is a lesson that moulds them to calmness and serenity of character. Children under reasonable, rather than passionate, control, soon learn that there is reason in the control. Happy is the family where serene rule in the parents diffuses serene conduct through the whole.
Bring them up Embracing the whole process, bodily and mental, of bringing from infancy to majority.
Nurture Rather, discipline; the entire training by gentle or severe means to right character. It no doubt implies severity and chastisement in its place. Among the Greeks , literally, unchastisedness, was a word to signify profligacy. Those spurious philanthropists who would forbid all chastisement of children, ought, in consistency, to prohibit all punishment of adult transgressors, and so abolish all criminal law, and give up society to the mercies of lawless men.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And you fathers, do not provoke your children to anger. But nurture them in the chastening and admonition of the Lord.’
The Christian father will seek to be scrupulously fair and will not deliberately do things which will unnecessarily rile his children. He will consider their point of view and consider what is genuinely best for them. However he will be concerned that they grow up under the hand and care of God. He will seek to build them up spiritually, admonish them verbally where necessary, and may occasionally have to use a heavier hand. Of course this should never be to relieve his own anger but because he thinks it will genuinely help the child. If it does not hurt him equally (rather than just saying it does) he should not do it.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 6:4. Ye fathers, provoke not your children, &c. “Ye fathers, be careful not to exasperate your children, by an overbearing and tyrannical behaviour; by rigorous severity; lest by this means you should excite them to such a secret indignation, as may make it difficult for them to restrain those expressions of wrath, which, in such a relation, would be very indecent: and, among other evil consequences of such a conduct, there is great reason also to conclude, that it would naturally prejudice them against Christianity, and thus would bring upon yourselves a share in the guilt of their disobedience, and their ruin.” By the nurture and admonition of the Lord, is meant, “Such a course of discipline and instruction as properly belongs to a religious education; which ought to be employed in forming them for the Lord, by layinga restraint upon the first appearances of every vicious passion, and nourishing them with the words of faith, and of good doctrine.” See 1Ti 4:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 6:4 . The duty of fathers , negative and positive.
] and ye fathers , so that quickly subjoins. Comp. Eph 6:9 . Paul does not address the mothers , not because he is thinking of the training of grown-up children (so quite arbitrarily Olshausen), nor on account of an Oriental depreciation of the mothers (Rckert), in opposition to which view even apart from passages like Pro 14:1 ; Pro 31:10 ff. the whole teaching of the apostle concerning the relation of husband and wife in marriage (Eph 5:25 ff.) is decisive; but because the husband, as the head of the wife, has, even in the bringing up of children the rule , and the wives join in prosecuting the work of training (Eph 5:22 ff.).
] by injustice, harshness, hastiness of temper, undue severity, and the like, whereby the children are irritated against the fathers; at Col 3:21 there is subjoined as motive .
] not as at Eph 5:29 , but of the bringing up , and that on its moral side. Pro 23:24 ; 1Ma 6:15 ; 1Ma 6:55 ; Plato, Gorg . p. 471 C; Polyb. vi. 6. 2. See Wyttenbach, ad Plut. de educ. p. 66; Lennep. ad Phalar , p. 350 b .
] denotes the regulative element, in which the training is to take place. Comp. Polyb. i. 65. 7: . . . Hence: in the Lord’s training and correction . is the general term, the training of children as a whole, and is the special one, the reproof aiming at amendment, whether this admonition take place by means of words ( , Xen. Mem. i. 2. 21) or of actual punishments ( . . ., Plut. Quaest. Rom . p. 283). See Gellius, vi. 4; Kypke, Obss. ad 1 Thess . v. 14. With regard to the form, in place of which the better Greek has , see Lobeck, ad Phryn. p. 512. means neither to the Lord (Luther), nor according to the doctrine of Christ (Erasmus, Beza, Vatablus, Menochius, Estius, Zachariae, Koppe, Morus, Rosenmller, Bisping, and others, including Holzhausen, who, however, takes . of God ), nor worthily of the Lord (Matthies), or the like; but it is the genitive subjecti , so that the Lord Himself is conceived as exercising the training and reproof , in so far, namely, as Christ by His Spirit impels and governs the fathers therein. Comp. Soph. Electr . 335: , . Rckert is unable to come to a decision, and doubts whether Paul himself had a distinct idea before his mind.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
Ver. 4. Provoke not, &c. ] God forbids bitterness and austerity in husbands, Col 3:19 ; masters,Col 4:1Col 4:1 ; parents here, and Col 3:21 . Superiors must so carry themselves as to be at once loved and feared.
But bring them up in the nurture, &c. ] Or, nourish them and nurture them. The latter is as needful as the former. They that nourish their children only, what do they more than the unreasonable creatures? The blessing upon posterity is entailed to piety in the second commandment. If I may see grace in my wife and children, said reverend Claviger, Satis habeo, satisque mihi, meae uxori, filiis et filiabus prospexi, I shall account them sufficiently cared for. (Selneccer.) Let parents labour to mend that by education that they have marred by propagation; for else they are Peremptores potius quam parentes, parricides rather than parents, and shall dearly answer for their poor children, which like Moses in the bed of flags, are ready to perish if they have not help. Nurture is a great help to nature; and some sons hononr not their fathers, because, as Eli, they honoured their sons, that is, they corrected not, but cockered them,1Sa 2:291Sa 2:29 ; 1Ki 1:5-6 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] And ye, fathers (the mothers being included, as they being the fountains of domestic rule: not for any other less worthy reason, to which the whole view of the sexes by the Apostle is opposed), irritate not ( , says Chrys., , , , , . But the Apostle seems rather to allude to provoking by vexatious commands, and unreasonable blame, and uncertain temper, in ordinary intercourse: cf. Col 3:21 ) your children, but bring them up (see on ch. Eph 5:29 , where it was used of physical fostering up: and cf. Plato, Rep. p. 538 c, . , ) in (as the sphere and element: see Plato above) the discipline and admonition (‘ hic significare videtur institutionem per pnas: autem est ea institutio qu fit verbis.’ Grot. Such indeed is the general sense of in the LXX and N. T., the word having gained a deeper meaning than mere ‘eruditio,’ by the revealed doctrine of the depravity of our nature: see Trench, Syn. 32. Ellic. remarks, that this sense seems not to have been unknown to earlier writers, e.g. Xen. Mem. i. 3. 5, . , he disciplined &c., but not Polyb. ii. 9. 6, where it is .
(a late form for , see Phryn. Lob. p. 512) is as Cicero, ‘ quasi lenior objurgatio :’ ‘the training by word by the word of encouragement, when no more is wanted; of remonstrance, reproof, or blame where these are required.’ Trench, ubi supra) of the Lord (i.e. Christ: either objective, ‘ concerning the Lord :’ so Thdrt. and very many of the ancients, and Erasm., Beza (not Est.), &c.; or subjective ‘ such as the Lord approves and dictates by His Spirit,’ so De W., Harl., Olsh., Mey., Stier. Conyb. renders ‘ such training and correction as befits the servants of Christ ,’ which surely the words can hardly contain).
Fuente: Henry Alford’s Greek Testament
Eph 6:4 . , : and, ye fathers, provoke not your children to wrath . The continues the statement of this second of the relative or domestic duties, presenting now the other side. The duty is one not only of children to parents, but also of parents to children. The parental duty is set forth in terms of the father’s obligation without particular mention of the mother’s, not because children of maturer age are in view (Olsh.), but simply because the father is the ruler in the house, as the husband is the head of the wife; the mother’s rule and responsibility being subordinate to his and represented by his. The parental duty is given first negatively , as avoidance of all calculated to irritate or exasperate the children injustice, severity and the like, so as to make them indisposed to filial obedience and honour. , a strong verb, found again in Rom 10:19 , with which cf. in Col 3:21 . : but nurture them in the discipline and admonition of the Lord . For TTrWHRV prefer as before. We have now the statement of parental duty on the positive side. has here obviously the sense of bringing up ( cf. Pro 23:24 ), not that of nourishing as in Eph 5:29 above. is not instrumental here but local , denoting the ethical sphere or element in which the and the take place. in classical Greek means education , the whole instruction and training of youth, including the training of the body . In the NT as also in the OT and the Apocrypha and its verb mean education per molestias (Aug., Enarr. , in Psa 119:66 ), discipline , instruction by correction or chastening (Luk 23:16 ; Heb 12:5 ; Heb 12:7-8 ; Rev 3:9 ; cf. Lev 26:18 ; Psa 6:1 ; Isa 53:5 ; Sir 4:17 ; Sir 22:6 ; 2Ma 6:12 ). Of the general Greek sense there is but one instance in the case of the verb in the NT (Act 7:22 ); and as regards the noun the passage in 2Ti 3:16 suits the idea of disciplinary instruction. There is no reason, therefore, for departing from the usual biblical sense of the word here, or for giving it the wide sense of all that makes the education of children. The term , not entirely strange to classical Greek ( e.g. , Aristoph., Ranae , 1009), but current rather in later Greek (Philo, Joseph., etc.) in place of the earlier form ( also appearing to occur occasionally), means admonition , training by word , and in actual use, mostly, though not necessarily, by word of reproof, remonstrance or blame ( cf. Trench, NT Syn. , pp. 104 108). The Vulg. translates very well, “in disciplina et correptione”. The distinction, therefore, between the two terms is not that between the general and the special (Mey.), but rather that between training by act and discipline and training by word (Ell.). The is taken by some as the gen. obj. , = “about Christ” (so the Greek commentators generally); by others as = “according to the doctrine of Christ” (Erasm., Est., etc.), or as = “worthy of the Lord” (Matthies). But it is best understood either as the possess. gen. or as the gen. of origin , = “the Lord’s discipline and admonition,” i.e., Christian training, the training that is of Christ, proceeding from Him and prescribed by Him.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Eph 6:4
4Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.
Eph 6:4
NASB, NKJV,
NRSV”fathers”
TEV, NJB”parents”
The Greek text has “fathers.” The modern English dynamic equivalent translations (TEV and NJB) have widened the meaning because of Eph 6:2, where both father and mother are mentioned. However, in the larger context of Eph 5:21 to Eph 6:9, Paul addresses first the three groups who had no social rights-wives, children, slaves-and then addresses the ones who had all the rights-husbands, fathers, and masters. There is a spiritual responsibility for every member of a Christian home.
“do not provoke” This is a present active imperative with the negative particle which usually means to stop an act already in process (cf. Col 3:21). Like Eph 5:25, this was the needed balance, in the Greco-Roman world, and ours. Fathers are not ultimate authorities, but Christian stewards of their families.
Christian fathers must understand their stewardship role in the lives of their children. Fathers are not to teach personal preferences, but spiritual truths. The goal is not parental authority, but passing on God’s authority to children. There is always a generation gap, but never a divine authority gap. Children do not have to reflect parental habits, choices, or lifestyle to be pleasing to God. We must be careful of the desire to mold our children into our current cultural understanding or to reflect our personal preferences.
As a local pastor near a large state school, I noticed that many of the wildest young people came from conservative Christian homes which allowed them no personal choices or freedoms. Freedom is a heady experience and must be introduced in responsible stages. Christian children must develop lives based on personal conviction and faith, not second-hand parental guidelines.
“bring them up” This is a present active imperative which comes from the same word root, “to feed to maturity,” as in Eph 5:29. As it is the husband’s responsibility to continue to help his wife grow to spiritual maturity and giftedness, he is also to help his children reach their full spiritual maturity and giftedness (cf. Eph 4:7).
NASB, NRSV”in the discipline and instruction of the Lord”
NKJV”in the training and admonition of the Lord”
TEV”Christian discipline and instruction”
NJB”correct them and guide them as the Lord does”
The first term is from the Greek root for “child” and refers to the parental training of children (cf. Heb 12:5; Heb 12:7-8; Heb 12:11) and for the Lord’s training of believers (cf. 2Ti 3:16).
The second term is the general term for warning, correction, or admonition (cf. 1Co 10:11; Tit 3:10). The training of children in the faith was a major emphasis of Judaism (cf. Deu 4:9; Deu 6:7-9; Deu 6:20-25; Deu 11:18-21; Deu 32:46). Parental training recognizes the necessity of passing on the personal faith and the Scriptural truths of God, not the personal preferences, or cultural opinions of parents, to the next generation.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
ye = the.
provoke . . . to wrath. See Rom 10:19.
bring . . . up = nurture. As in Eph 5:29. Compare 2Ti 3:15.
in the nurture = with (Greek. en) discipline. Greek. paideia. Only here; 2Ti 3:16. Heb 12:5, Heb 12:7, Heb 12:8, Heb 12:11.
admonition. Greek. nouthesia. Only here; 1Co 10:11. Tit 3:10.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] And ye, fathers (the mothers being included, as -they being the fountains of domestic rule: not for any other less worthy reason, to which the whole view of the sexes by the Apostle is opposed), irritate not (, says Chrys., , , , , . But the Apostle seems rather to allude to provoking by vexatious commands, and unreasonable blame, and uncertain temper, in ordinary intercourse: cf. Col 3:21) your children, but bring them up (see on ch. Eph 5:29, where it was used of physical fostering up: and cf. Plato, Rep. p. 538 c, . , ) in (as the sphere and element: see Plato above) the discipline and admonition ( hic significare videtur institutionem per pnas: autem est ea institutio qu fit verbis. Grot. Such indeed is the general sense of in the LXX and N. T., the word having gained a deeper meaning than mere eruditio, by the revealed doctrine of the depravity of our nature: see Trench, Syn. 32. Ellic. remarks, that this sense seems not to have been unknown to earlier writers, e.g. Xen. Mem. i. 3. 5, . , he disciplined &c., but not Polyb. ii. 9. 6, where it is .
(a late form for , see Phryn. Lob. p. 512) is as Cicero, quasi lenior objurgatio: the training by word-by the word of encouragement, when no more is wanted;-of remonstrance, reproof, or blame where these are required. Trench, ubi supra) of the Lord (i.e. Christ: either objective,-concerning the Lord:-so Thdrt. and very many of the ancients, and Erasm., Beza (not Est.), &c.; or subjective-such as the Lord approves and dictates by His Spirit,-so De W., Harl., Olsh., Mey., Stier. Conyb. renders such training and correction as befits the servants of Christ, which surely the words can hardly contain).
Fuente: The Greek Testament
Eph 6:4. , and ye that are fathers) And is also prefixed at Eph 6:9, and ye masters. It is not put before husbands, ch. Eph 5:25. Parents and masters more readily abuse their power than husbands. He spoke of parents, Eph 6:1; he now addresses fathers in particular, for they are more readily carried away by passion. The same difference in the words, and the same admonition, occur, Col 3:20-21.- , do not provoke) lest love be extinguished.-, but bring them up in the nurture) kindly.- , in the nurture [instruction] and admonition) The one of these counteracts (obviates) ignorance; the other, forgetfulness and levity. Both include the word, and all other training. So among the lawyers, , and admonition, is mentioned, even such as is given by stripes. Job 5:17, , admonition; 1Sa 3:13, Eli , did not admonish his sons.
Fuente: Gnomon of the New Testament
Eph 6:4
Eph 6:4
And, ye fathers, provoke not your children to wrath:-Fathers are cautioned against an excessive severity that provokes bitter, wrathful rebellion. Children should be corrected and restrained from self-will, and should be trained to be obedient to their parents from earliest childhood; but this should be done in love for the child. The child will come to appreciate this and to love and honor the parent for the restraint and correction given.
but nurture them in the chastening and admonition of the Lord.-Kindly and earnestly train them in the discipline of the Lord. It may be severe, but it is for the good of the child, and is prompted by love. In no point do Christians fail more than in the training of their children in the Lord. They allow them to grow up ambitious of worldly preferment, lovers of pleasure, greedy of gain, and frequently scoffers of God. This is due to lack of faithful training. The obedience of childhood and youth rendered to a wise Christian rule forms the habit of self-control, self-respect, diligence, faithfulness, and kindliness of heart, which are the best guarantees for happiness and success in life. Parents cannot be faithful servants of God without studying his word; treasuring it in their hearts, letting its teachings mold their feelings, direct their lives, and form their character. They must do this to fit them for heaven. In doing so they will teach the word to their children as the chief matter of life. They have brought them into existence, and are under every obligation to bring them up in the chastening and admonition of the Lord.
So great and important were the issues involved concerning the teaching of the law given at Sinai that God said unto Israel: And these words, which I command thee this day, shall be upon thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the door-posts of thy house, and upon thy gates. (Deu 6:6-9). Again, he says: See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love Jehovah thy God, to walk in his ways, and to keep his commandments and his statutes and his ordinances, that thou mayest live and multiply, and that Jehovah thy God may bless thee in the land whither thou goest in to possess it. (Deu 30:15-16). And still further, he says: Set your heart unto all the words which I testify unto you this day, what ye shall command your children to observe to do, even all the words of this law. For it is no vain thing for you; because it is your life, and through this thing ye shall prolong your days in the land, whither ye go over the Jordan to possess it. (Deu 32:46-47). This was said concerning the law of Moses, sealed with the typical blood of animals; we have the spiritual and eternal law of God, sealed with the blood of his beloved Son, the Savior of the world, concerning which it is said: Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will. (Heb 2:1-4). Parents who fail to teach their children sin against God, themselves, their children, and how shall they escape the wrath of God on account of their neglecting this solemn warning?
Fuente: Old and New Testaments Restoration Commentary
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
Reciprocal: Gen 50:1 – fell Exo 10:2 – And that Exo 10:9 – We will go Exo 13:8 – General Deu 31:13 – General Jdg 13:12 – How shall we order the child Est 2:7 – brought up Psa 78:5 – that they Pro 4:4 – He Ecc 12:1 – Remember Mal 2:15 – That he Mat 12:36 – every
Fuente: The Treasury of Scripture Knowledge
PARENTAL OBLIGATION
Ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
Eph 6:4
In the struggles which take place over what is to be the character of the training our children receive in the school, we are apt to overlook the character of the training they ought to receive in the home. Remember that if the definite religious training in the home be wanting, nothingabsolutely nothingcan really take its place. It is our duty to guard our schools, andplease Godwe will never surrender our right in our own Church schools to teach our own children the Churchs own faith; but it is no less our duty to preserve the religious influence of the home.
The Apostle lays down the root principle for Christian parents: they are to bring up their children in the nurture and admonition of the Lord. This may be carried out in different ways. Let us name three
I. Parental example.First and foremost, it is the parents own example which tells in the religious education of the young. The father who would bring up his children in the nurture and admonition of the Lord must see to it that he is himself walking in the ways of the Lord.
II. Parental teaching.It is the fathers place to teach his children religion. Nothing is clearer in the Old Testament than the strength and weight of this obligation. But how does it stand with us to-day? Do fathers gather their children round them on Sundays, if on no other day, and instruct them in the ways of the Lord? Do they encourage their children to open out the thoughts of their hearts to them on religious questions? We fear that religion does not hold the place in the home that it once did, and, too often, it is the father who is at fault. In addition to gathering the children together for family worship, the father should take care that he gathers them together for definite religious teaching.
III. Parental discipline.It is the fathers duty to reprove and chasten. The case of Eli should remind us of the terrible responsibility a man incurs who, knowing of the wrong-doing of his children, reproves them not.
Fuente: Church Pulpit Commentary
(Eph 6:4.) , -And ye, fathers, provoke not your children to wrath. The connects closely this injunction, as one parallel or complementary to the one preceding it. The address of the apostle is to fathers, not to parents, as Flatt, Meier, Baumgarten-Crusius, Robinson, Wahl, and Bretschneider erroneously hold it. can scarcely be supposed to change its signification from that which it bears in the 2nd verse, and why should the apostle not have employed , as in the 1st verse? Fathers are here singled out, not, as Rckert wrongly holds, because mothers were in no high position in the East. Pro 31:10, etc. Nor is the reference to fathers because the father as husband is head of the wife, and this idea of Meyer, Harless, and Stier is too vague, for the advice seems scarcely appropriate to mothers, who so usually err through fondness, if the apostle spoke to them through their husbands. Nor is there any ground for Olshausen’s hypothesis, that Paul refers to the education of adolescent children, which, from the nature of the case, belongs to fathers more than mothers. But the training of children is the father’s special function; for the duty is devolved upon him to select and put into operation the best means and methods for the culture of his offspring. And especially does the prohibition of this first clause apply to fathers. As Chrysostom remarks, He does not say-love them- . Chastisement is within their province, and they are apt to administer castigation in a passion, as if to gratify their ill-humour. The caution does not apply so much to mothers, for they are apt, on the other hand, to spoil the child by indulgence.
The verb signifies to irritate-to throw into a passion. See under Eph 4:26. In Col 3:21 the apostle uses -do not rouse or provoke. The paternal reign is not to be one of terror and stern authority, but of love. The rod may be employed, but in reason and moderation, and never from momentary impulse and anger. Children are not to be moved to wrath by harsh and unreasonable treatment, or by undue partiality and favouritism. If they be uniformly confronted with paternal frown and menace, then their spirit is broken, and the most powerful motive to obedience-the desire to please-is taken from them. No-
-but bring them up in the discipline and admonition of the Lord – in disciplina et correptione. Vulgate. The verb refers here to spiritual culture, and not as in Eph 5:29 to physical support. may not signify discipline in itself, but rather the entire circuit of education and upbringing which a requires, and of which discipline is the necessary and prominent element. The sense of chastisement was taken from the Hebrew , H4592, which it represents in the Septuagint. Lev 26:18; Psa 6:1; Isa 53:5; 2Ti 3:16. Augustine renders it per molestias eruditio. Ast, Lex. Plat., sub voce. Chastisement is thus quite consistent with obedience to the previous injunction. Children are not to be provoked, but yet are to be corrected. ( being the earlier form-Phryn. ed. Lobeck, p. 512), as several expositors have remarked, is one special element or aspect of the . It denotes, as the composition of the word indicates, putting in mind, admonition, or formal instruction. Job 4:3; Rom 15:14; Col 1:28; 1Th 5:12; 2Th 3:15; Plutarch, De Cohib. Ir, 2; Xenophon, Mem. 1.2, 21. Jerome says-admonitionem magis et eruditionem quam austeritatem sonat. Trench, Synon. 32. Koppe, as usual, makes the two words synonymous. The philological commentators, such as Kypke, adduce some peculiar phraseology from the classical writers, but not with great pertinence, such as from Plutarch- , and from Josephus- . Stier adopts the opinion of Luther, who renders-mit Werk und Wort, a translation which has been followed by Grotius, who takes the first term as poena, and the second as verba. We have in Pro 29:15 – -the rod and reproof. The genitive belongs to both substantives, and refers not to God, but to Christ. See under Eph 1:2. It cannot signify worthy of the Lord, as Matthies wrongly understands it; nor can it bear the meaning which Luther and Passavant give it-to the Lord. Neither can we accede to the view of Erasmus, Beza, Estius, Menochius, Semler, Morus, and others, who render according to the Lord, or in harmony with Christianity-an idea, however, which is implied. Michaelis, Scholz, a-Lapide, Grotius, and Peile give the sense about Christ – instruction about Christ, making the genitive that of object. Olshausen, Harless, Stier, and Meyer rightly take it as the genitive of possession-that nurture and admonition which the Lord prescribes, or which belongs to Him and is administered by Him. Chrysostom refers especially to the Scriptures as one source of this instruction. Such training leads to early piety, and such is ever welcome to Christ and His church. For the sun shining on a shrub, in its green youth, is a more gladsome spectacle than the evening beam falling dimly on the ivy and ruins of an old and solitary tower. Harless, Christliche Ethik, 53, 1860, 5th ed.
The apostle next turns to a numerous and interesting class of the community-the slaves-, which is distinct from or , and is opposed in Eph 6:8 to the . Slavery existed in all the cities of Ionia and Asia Minor, and in many of them slaves were greatly more numerous than freemen. In fact, the larger proportion of artisans and manufacturers, and in general of the industrial classes, were in bondage. There is little doubt that very many of these bondmen embraced the gospel, and became members of the early churches. Indeed, Celsus said, and no doubt with truth, that those who were active proselytizers to Christianity were- -weavers, cobblers, fullers, illiterate and rustic men. Origen, Contra Celsum, lib. iii. p. 144, ed. Spencer, Cantab. 1677. But Christianity did not rudely assault the forms of social life, or seek to force even a justifiable revolution by external appliances. Such an enterprise would have quenched the infant religion in blood. The gospel achieved a nobler feat. It did not stand by in disdain, and refuse to speak to the slave till he gained his freedom, and the shackles fell from his arms, and he stood erect in his native independence. No; but it went down into his degradation, took him by the hand, uttered words of kindness in his ear, and gave him a liberty which fetters could not abridge and tyranny could not suppress. Aristotle had already described him as being simply -a tool with a soul in it; and the Roman law had sternly told him he ha d no rights, quia nullum caput habet-because he was not a person. He may have been placed on the -the auction block, and sold like a chattel to the highest bidder; the brand-, of his owner might be burned into his forehead, and he might bear the indelible scars of judicial torture-that without which a slave’s evidence was never received; but the gospel introduced him into the sympathies of a new brotherhood, elevated him to the consciousness of an immortal nature, and to the hope of eternal liberty and glory. Formerly he was taught to look for final liberation only in that world which never gave back a fugitive, and he might anticipate a melancholy release only in the grave, for there the wicked cease from troubling, and there the weary be at rest; there the prisoners rest together; they hear not the voice of the oppressor; the small and great are there, and the servant is free from his master. Now, not only was he to look beyond the sepulchre to a region of pure and noble enjoyments; but as he could even in his present servitude realize the dignity of a spiritual freeman in Christ, the friction of his chain was unfelt, and he possessed within him springs of exalted cheerfulness and contentment. Yes, as George Herbert sings-
Man is God’s image, but a poor man is
Christ’s stamp to boot.
At the same time, Christianity lays down great principles by the operation of which slavery would be effectually abolished, and in fact, even in the Roman empire, it was suppressed in the course of three centuries. Other references of the apostle to slavery occur in 1Co 7:20-24; 1Ti 6:1; Col 3:22; Tit 2:9; the Apostle Peter also refers to it in 1st Eph 2:18.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 6:4. Provoke not . . . to wrath all comes from PARORGIZO, which Thayer defines, “to rouse to wrath, to provoke, exasperate [vex bitterly], anger.” Parents who fail to control their children sometimes try to find justification by this passage. The rest of the verse shows they are wrong in such a course. The phrase means for a father to correct his child firmly, but in a spirit that shows he is doing it for his good. Bring them up refers to the supporting and rearing of one’s children. Nurture is from PAIDEIA, and in the King James Version it has been rendered by chastening 3 times, chastisement 1, instruction 1, nurture 1. Thayer defines it, “the whole training and education of children.” He adds by way of explanation, “which relates to the cultivation of mind and morals, and employes for this purpose now commands and ad-monitions, now reproof and punishment.” Robinson’s definition and comments are virtually the same as Thay-er’s. The correction that is included in the word nurture is to be accompanied with admonition or exhortation, which means an earnest plea for the children to give heed to the correction administered by the parent. Of the Lord. The third word is in the possessive case, and makes the phrase mean, “such as belongs to the Lord or proceeds from him.” This would apply to a father’s duty to discipline his children (including minors) in a way acceptable to the Lord.
Fuente: Combined Bible Commentary
Eph 6:4. And ye fathers. And suggests that there are duties on the side of the superiors also. Fathers, because in the household these represent the ultimate authority (chap. Eph 5:22; Eph 5:24; Eph 5:33); Eph 6:1-2 show that no depreciation of the mother is involved.
Provoke, or, fret, not your children to wrath, It is the hasty, rough, moody treatment of children, so that, without childish confidence, without joyful obedience, they are repelled and enticed to opposition, defiance, and bitterness. Righteous, wholesome parental anger is not excluded, but painful, arbitrary, grumbling treatment, as well as rough, unjust treatment, without sparing the childish nature (Braune).
But bring them up, or, nourish them; the same Greek word as in chap. Eph 5:29.
In the discipline and admonition of the Lord. This is the element or sphere in which the children should be brought up. Discipline includes training as well as punishment; admonition, warning and kind exhortation; the former is in deed, the latter in word. Of the Lord is not = about the Lord, nor, for the Lord, but prescribed by the Lord, belonging to Him, and administered on His behalf by the father who represents Him. Evidently the Apostles language enjoins educational, rather than spasmodic, methods of bringing children to an acceptance of Christ. The responsibility of such training rests primarily on the parents, though they often seek to shift it to pastors and teachers. Many a son is kept from utter ruin by remembering a pious mothers love, but he is most blessed who has a father that, by proper discipline tempered with affection, has kept the hearts of his children in intimate and trustful allegiance, and by his very demeanor taught the best lessons concerning God and Christ. Such a father remains the strongest evidence of Christianity.
Fuente: A Popular Commentary on the New Testament
Here the duty of both parents to their children is laid down.
Where note, 1. The apostle’s dehortation, or negative precept, Provoke not your children to wrath, that is, Be not too severe towards them, abuse not your parental power over them, provoke them not, nor embitter their spirits against you; by denying them what is convenient for them, by inveighing with bitter words against them, by unjust, unseasonable, or immoderate correction of them. To provoke or stir up any to sin, especially young ones, and particularly our children, renders us guilty before the Lord of all that sin which they have committed through our provocation: Fathers, provoke not your children to wrath.
Note, 2. St. Paul’s positive injunction given unto parents, Bring them up in the nurture and admonition of the Lord.
Where, 1. He directs to their education, Bring them up.
2. To join nurture and admonition with their education, Bring them up in the nurture and admonition of the Lord; that is, give them good instruction, withhold not early correction, set before them good example, begin with them betimes, and suffer not the devil, the world, and the flesh, to bespeak them for their service before you engage them for God’s; and remember, that there is a tie of nature, a tie of interest, and a tie of religion, which parents are under thus to do: Provoke not your children to wrath; but bring them up in the nurture, & c.
Fuente: Expository Notes with Practical Observations on the New Testament
Duties of Fathers
To facilitate the child’s obedience, Paul commands fathers not to provoke their children to wrath. Discipline is an important part of the parent/child relationship ( Heb 12:5-11 ). Yet, harsh discipline can cause a child to want to strike back. Also, being inconsistent in discipline, by laughing about something today and spanking for it tomorrow, can lead to outbursts of anger.
A child is not a piece of property or tool but a young man or woman needing molding and training ( Pro 22:6 ). The word “training” is from the Greek paideia which includes the whole training and education of children,” according to Thayer. “Admonition” is from nouthesia which would mean to admonish or exhort. Notice it is the “admonition of the Lord,” which is a loving reproof or encouragement to do what is right. As in the verses in Hebrews listed above, God’s correction is always given out of love for the one corrected with the purpose of yielding righteousness as its fruit. Our motivation needs to be the same as his.
Fuente: Gary Hampton Commentary on Selected Books
4. And, fathers, provoke not your children to wrath. You know the poor little things have inherited evil tempers from you. If you can not kill a rattlesnake, just let him alone. If you arouse him, he will probably kill somebody. The hereditary evil in your children is the snake nature, imbibed from the devil in the fall through the serpent. You can not kill it. Adam the Second alone can kill Adam the First. Hence, do your utmost to avoid arousing the evil tempers in your children, till you can get them all sanctified out by the cleansing blood. But bring them up in the discipline and instruction of the Lord; i.e., so correctly in the fear and love of God as to keep them out of sin, and enforce obedience. Solomon says, If you beat a boy with a rod, you shall save his soul, and warns us not to spare the rod and spoil the child. Meanwhile, you sedulously control him in harmony with the law of God. Your home is to be the school of Christ, in which you faithfully teach the inmates the Holy Scriptures and the way of the Lord.
Fuente: William Godbey’s Commentary on the New Testament
And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
The term translated “provoke” and the term translated “wrath” are the same Greek word and the word only appears in this verse. It can relate to provoke or anger or wrath or exasperate. The thought of the verse would seem to run along the line that the father (or mother) is not to cause anger or exasperation in the child. Maybe more to the point, the parent is not to anger the child to exasperation. I might add that the present tense would indicate not provoking on a continuing basis, which might allow for an occasional provoking.
Now, to relate this to our modern society I am not sure that we can. The teenager of today is full of anger to begin with, they are against all authority, and they are quick to let you know all about it. To say hello might well set some teens off into a fit of rage. Indeed, this is true of many children. Say no and the items at hand will be in the air headed your direction.
So, how do we understand this verse and apply it to our own lives today?
a. As Dr. Phil says, “Pick your battles.” Be sure what you are going to say is worth the battle that will come forth. He also adds that no matter what happens when you have started a battle that you are sure that you win.
b. Be sure you are right and that what you are going to say or prohibit is really wrong and not just you’re on the spot opinion.
c. Start when the child is a baby to bring them up properly – that is what the last part of the verse is telling us. Raise them properly and the “attitude” won’t develop. The child will want to obey and honor you because of their upbringing.
d. If you failed to do “c” then you will have to rely on “a” and “b” and find some help from the word on how to relate to one that dislikes you.
In case anyone wants my opinion, the anger of today’s child/teen is often caused by improper upbringing in the first place. Correct your mistake and the anger may well disappear.
Now, the last part of the verse is where we are going to run into trouble. “Nurture” is a word that can include chastisement and discipline. It is the whole educational process of bringing a child into adulthood. It is the loving instruction at the Word, it is the loving feeding at the table, it is the loving kindness when they have been hurt by another, and it is the loving discipline when they have erred. From kissing to spanking if the need should arise – this is what nurture is.
All of the above is to be done in accord with the admonitions of the Lord, from His Word. The Word should be our guide to all nurture as we travel through life with our families.
“Admonition” is an interesting term. It isn’t the soft cuddly term that you might imagine. It is used in Tit 3:10 “A man that is an heretick after the first and second admonition reject;” This would not necessarily be an easy time of admonition with an heretick. I have dealt with people that were in doctrinal error and they aren’t easily, if ever, convinced that they are in the wrong. This might relate to how teens today relate – they are just as set in their incorrect behavior as the heretic is his doctrine.
The verse seems to indicate whatever measures are required to bring up the child in a proper manner.
We now shift to another relationship that deals with the servant’s submission to the master. This is a forced submission by way of the relationship itself, but the servant should, in their mind, submit willingly to the master in light of the Savior. That submission will rather naturally result in a better servant that is a more willing participant in the relationship.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
6:4 {6} And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and {c} admonition of the Lord.
(6) It is the duty of fathers to use their fatherly authority moderately and to God’s glory.
(c) Such information and precepts which are taken out of God’s book, and are holy and acceptable to him.
Fuente: Geneva Bible Notes
The duty of fathers 6:4
Paul addressed fathers because they are God’s ordained family heads on whom the primary responsibility for child training rests. When a father is absent in a family, the mother usually assumes this responsibility. In Greco-Roman society the father’s authority over his children was absolute.
"This idea would have been revolutionary in its day; in the first-century Roman Empire, fathers could do pretty much what they liked in their families. They could even sentence family members to death . . ." [Note: Morris, p. 191. Cf. Gen 22:1-14; Gen 38:24; Deu 21:18-21. See also Barclay, p. 208.]
Christianity stressed consideration for the feelings of the children in parental responsibility.
Essentially this command forbids making unreasonable demands on children in the everyday course of family life. "Provoke" (Gr. parorgizete) means to exasperate (cf. Rom 10:19; Col 3:21). Exasperating provocation can enflame the child’s anger unnecessarily (cf. Eph 4:31). Studies indicate that the factor that causes rage in teenagers more than any other is having to face life without adequate direction from their parents. Instead fathers should provide for the physical and spiritual (non-material) needs of their children (cf. Eph 5:29). "Discipline" or "training" refers to directing and correcting the child (cf. 2Ti 3:16; Heb 12:8). "Instruction" denotes correction by word of mouth, including advice and encouragement (cf. 1Co 10:11; Tit 3:10). Fathers are to do all this with the Lord at the center of the relationship and training.
"Responsible authority does not wield power; it serves with it." [Note: Bock, "A Theology . . .," p. 318.]
". . . too many parents nowadays foster the latent mischief by a policy of laissez faire, pampering their pert urchins like pet monkeys whose escapades furnish a fund of amusement as irresponsible freaks of no serious import. Such unbridled young scamps, for lack of correction, develop too often into headstrong, peevish, self-seeking characters, menaces to the community where they dwell, and the blame rests with their supine and duty-shirking seniors." [Note: Simpson, p. 136. See also Wiersbe, 2:54-55.]