Exegetical and Hermeneutical Commentary of Ephesians 6:5
Servants, be obedient to them that are [your] masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
5 9. The Christian Home: Servants and Masters
5. Servants ] Bondservants, slaves. Cp. Col 3:22-25; and see 1Co 7:21-22; 1Ti 6:1-2; Tit 2:9-10; Philemon; 1Pe 2:18-25. The Gospel nowhere explicitly condemns slavery. But both O.T. and N.T. state principles which are fatal to the extreme forms of slavery familiar in the Roman world, forms which allowed no rights whatever, in theory, to the slave. And the Gospel, in the act of proclaiming the complete spiritual equality of slave and freeman, revealed a principle which was sure ultimately to discredit slave-holding even in its mitigated forms. See Bp Lightfoot’s Introduction to the Ep. to Philemon, and the pamphlet (by Prof. Goldwin Smith) quoted there, Does the Bible sanction American Slavery?
We may observe further that the great Gospel doctrine of the believer’s “slavery” to his Master, Christ (cp. e.g. 1Co 7:22), when once made familiar to the conscience and will, would inevitably tend to a peculiar mutual rapprochement between Christian masters and slaves while the institution still legally survived, and would do infinitely more for the abolition of slavery than any “servile war.” Prof. G. Smith well observes, “Nothing marks the Divine character of the Gospel more than its perfect freedom from any appeal to the spirit of political revolution” ( Does the Bible, &c., p. 96). With impartial hands it not only sanctions, but sanctifies, subordination to constituted authority (Romans 13), and meanwhile ennobles the individual, in respect of all that is highest in the word liberty, by putting him into direct and conscious relations with God.
The Gospel won many of its earliest converts from the slave-class. This is less wonderful, when the vast number of slaves is remembered. The little territory of Corinth alone contained nearly half a million slaves.
In the present and similar passages the primary reference to slavery will, of course, be remembered. But there is a secondary and permanent reference to ordinary service, of all varieties.
according to the flesh ] With the implied thought that they were not the masters of their bondmen’s spirits, and that the bondmen were themselves, spiritually, the slaves of Christ. So Col 3:22.
with fear and trembling ] With earnest, conscientious care and reverence. For the phrase, and this as its meaning, cp. 1Co 2:3; 2Co 7:15; Php 2:12.
singleness of your heart ] The honest desire to do right for its own sake, or rather for the Lord’s sake; as against the self-interested seeking for praise or promotion. Cp. for the word rendered “singleness,” Rom 12:8; 2Co 1:12 (perhaps), 2Co 8:2, 2Co 9:11 ; 2Co 9:13, 2Co 11:3; Col 3:22.
unto Christ ] Cp. Rom 14:7-9; a suggestive parallel.
Fuente: The Cambridge Bible for Schools and Colleges
Servants – hoi douloi. The word used here denotes one who is bound to render service to another, whether that service be free or voluntary, and may denote, therefore, either a slave, or one who binds himself to render service to another. It is often used in these senses in the New Testament, just as it is elsewhere. It cannot be demonstrated that the word here necessarily means slaves; though, if slavery existed among those to whom this Epistle was written – as there can be little doubt that it did – it is a word which would apply to those in this condition; compare notes on 1Co 7:21; Gal 3:28, note. On the general subject of slavery, and the Scripture doctrine in regard to it; see notes on Isa 58:6. Whether the persons here referred to were slaves, or were those who had bound themselves to render a voluntary servitude, the directions here given were equally appropriate. It was not the design of the Christian religion to produce a rude sundering of the ties which bind man to man, but to teach all to perform their duties aright in the relations in which Christianity found them, and gradually to modify the customs of society, and to produce ultimately the universal prevalence of that which is right.
Be obedient to them – This is the uniform direction in the New Testament; see 1Pe 2:18; 1Ti 6:1-3; notes 1Co 7:21. The idea is that they were to show in that relation the excellence of the religion which they professed. If they could be made free, they were to prefer that condition to a state of bondage 1Co 7:21, but while the relation remained, they were to be kind, gentle, and obedient, as became Christians. In the parallel place in Colossians Col 3:22, it is said that they were to obey their masters in all things. But evidently this is to be understood with the limitations implied in the case of wives and children (see the notes on Eph 5:24; Eph 6:1, note), and a master would have no right to command that which was morally wrong.
According to the flesh – This is designed, evidently, to limit the obligation to obedience. The meaning is, that they had control over the body, the flesh. They had the power to command the service which the body could render; but they were not lords of the spirit. The soul acknowledged God as its Lord, and to the Lord they were to be subject in a higher sense than to their masters.
With fear and trembling – With reverence and with a dread of offending them. They have authority and power over you, and you should be afraid to incur their displeasure. Whatever might be true about the propriety of slavery, and whatever might be the duty of the master about setting the slave free, it would be more to the honor of religion for the servant to perform his task with a willing mind than to be contumacious and rebellions. He could do more for the honor of religion by patiently submitting to even what he felt to be wrong, than by being punished for what would be regarded as rebellion. It may be added here, that it was presumed that servants then could read. These directions were addressed to them, not to their masters. Of what use would be directions like these addressed to American slaves – scarce any of whom can read?
In singleness of your heart – With a simple, sincere desire to do what ought to be done.
As unto Christ – Feeling that by rendering proper service to your masters, you are in fact serving the Lord, and that you are doing that which will be well-pleasing to him; see the notes on 1Co 7:22. Fidelity, in whatever situation we may be in life, is acceptable service to the Lord. A Christian may as acceptably serve the Lord Jesus in the condition of a servant, as if he were a minister of the gospel, or a king on a throne. Besides, it will greatly lighten the burdens of such a situation, and make the toils of an humble condition easy, to remember that we are then serving the Lord.
Fuente: Albert Barnes’ Notes on the Bible
Eph 6:5
Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ.
A sermon to servants
Understand your calling as the servants of Christ. You are His servants before you are any earthly masters, and every work you do, every duty you fulfil, every command you obey, is really obedience to Him. He says, do this and this, by the lips of the earthly master; do it bravely, cheerfully, thoroughly; it is done for Me, not for him. All that is menial in that case vanishes out of your daffy tasks. Behind the human master there is a higher Master; there is no humiliation even in bondage to Him.
I. Be faithful for the sake of Christ your Lord. I mean, be loyal to the trust reposed in you; repay it by strict fidelity, incorruptible honesty, and steady devotion to those interests of the household committed to your charge.
II. Be diligent. Give to your service the energy that you would give to Christ; put it on the highest and firmest ground. Give your best, because it is the Lords work you are doing; it is the Lords Well done you are winning; it is the Lords wage you will receive at last.
III. Be patient. Many commands may seem unreasonable; many tempers you have to do with, irritable and arrogant. Take it up into a higher region. See how far the thought of Christ will enable you to do and bear. Be always more ready to obey than to question, to work than to wrangle, to submit than to rebel; and you will do well. And do not be always thinking that you can better yourself; be patient, and rather bear the ills you have, than fly to others that you know not of.
IV. Be cheerful. Nothing makes such sunlight on earth as cheerful, joyful fulfilment of duty. We have never mastered the lesson of life till we can sing to our tasks, and smile as we sing. Make it your study daily to wear a cheerful aspect as you go about your duty, and to make your life a willing, joyful service to your heavenly King.
V. Be sure that your labour shall not be in vain in the Lord. No work done for Christ ever fails of a blessing. (J. B. Brown, B. A.)
Respective duties of masters and servants
I. Let us consider the duties of servants, as they are represented to us in Scripture.
1. The first point, then, which is enforced in every passage relating to this subject, is obedience (Col 3:22; Tit 2:9; 1Pe 2:18). Such obedience does not rest on any mere law or custom of man, but on the plain word of Almighty God. There cannot be any disgrace in homing the place of a servant. Can there be shame in that, to which the Lord Jesus Christ Himself, the Lord of glory, submitted? (Php 2:6-8; Heb 5:8.) But of what kind should your obedience be? The apostle has taught you that as to its extent it should be universal. Obey in all things your masters, that is, in all things which are not contrary to the higher law of your heavenly Master: in all else obey readily and without limitation (Php 2:14). In small things as well as great. As servants should show obedience to their masters in all lawful things, so should they show it with reverence and meekness, or, as it is expressed in the text, with fear and trembling, lest ye should offend them.
2. Another duty of a servant is to add to his obedience a constant endeavour to please. Let your services be seen to flow not from necessity or interest alone, but from the attachment of a willing heart.
3. A third duty is strict faithfulness and honesty. An unfaithful servant is in itself a term of deep reproach. He owes much to those into whose service he enters. He is sheltered beneath their roof; he shares the comforts of their home, is placed beyond the reach of want, eats of his masters bread, and drinks of his masters cup. Much is confided to him. His masters goods are placed beneath his care, and are justly required at his hand.
II. The duties of a master (see Col 4:1).
1. A master is bound in justice to keep to the full the terms of his agreement–to give to his apprentice the needful instruction in his business, and to pay his servant the stipulated wages (Deu 24:14-15; Jam 5:4).
2. The law of equity may be considered as binding a master to kindness, forbearance, and concern for the souls of his servants. It bids him show kindness, and thus extends further than the strict rule of justice. Reason and conscience are its umpires.
III. Mutual are the obligations under which masters and servants are placed to each other. Highly important are their respective duties, and each may truly glorify God in the sphere assigned them. But what are the motives, what is the principle that can produce such blessed fruit? It is summed up in the consideration–Ye have both a Master in heaven. Ye are not your own; ye are bought with a price, even the precious blood of Christ. Servants l how powerfully is this motive pressed on you! Be obedient to them that are your masters in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with goodwill doing service, as to the Lord, and not to mere How happy are you, if you have indeed become the servants of Christ. Then will it be your foremost desire and endeavour to adorn the doctrine of God your Saviour in all things. And, behold, how true religion can ennoble every station! Masters! your Master also is in heaven; neither is there respect of persons with Him. Ye and your servants are fellow servants of the Lord; you are members of the same body–His Church; you must speedily stand together before His judgment seat. (E. Blencowe, M. A.)
Servants and masters
Paul takes the institutions of society as they stand, and defines the duties of those who acknowledge the authority of Christ. He teaches that the State is a Divine institution as well as the Church. Political government is necessary to the existence of human society; a bad government is better than no government at all. Governors might be unjust; but Christian people, with no political authority or power, are not responsible for the injustice, nor are they able to remedy it. Government itself is sanctioned by God, and submission is part of the duty which Christian people owe to Him. Domestic and industrial institutions are also necessary for the existence of society. By the Divine constitution of human life we have to serve each other in many ways, and if the service is to be effective it must be organized. In apostolic times slavery existed in every part of the Roman empire. It was a form of domestic and industrial organization created by the social condition of the ancient world. It was the growth of the history and mutual relations of the races under the Roman authority. To practical statesmen in those days it would have seemed impossible to organize the domestic and industrial life of nations in any other way, as impossible as it seems to modern statesmen to organize commerce on any other principle than that of competition. Christian people were not responsible for its existence, and had no power to abolish it. Their true duty was to consider how, as masters and slaves, they were to do the will of Christ. Paul transfigures the institution. He applies to it the great principle which underlies all Christian ethics; Christ is the true Lord of human life; whatever we do we are to do for Him; we are all His servants. Slaves live in the eye of God. They are to do their work for Him. All that is hard, all that is ignominious, in their earthly condition is suddenly lit up with the glory of Divine and eternal things. Servants, be obedient unto them that according to the flesh are your masters, with fear and trembling–with that zeal which is ever keenly apprehensive of not doing enough–in singleness of your heart, with no double purpose, but with an honest and earnest desire to do your work well, as unto Christ. This will redeem them from the common vice of slaves; if they accept their tasks as from Christ, and try to be faithful to Him, they will not be diligent and careful only when their masters are watching them, in the way of eye-service, as men-pleasers, but will be always faithful as servants of Christ, doing the will of God from the heart. They will cherish no resentment against their earthly masters, and will not serve them merely to avoid punishment, but, regarding their work as work for Christ, will do it cheerfully with real kindliness for those whom they have to serve, with goodwill doing service, as unto the Lord and not unto men. Their earthly masters may deny them the just rewards of their labour, may fail to recognize their integrity and their zeal, may treat them harshly and cruelly; but as Christs servants they will not miss their recompense; they are to work, knowing that whatsoever good thing each one doeth, that very thing shall he receive again from the Lord, whether he be bond or free. No good works will be forgotten; the rewards which are withheld on earth will be conferred in heaven. Masters are to act towards their servants in the same spirit, and under the government of the same Divine laws. Ye masters, do the same things unto them. As slaves are warned against the special vices of their order, and charged to do their work, not reluctantly, but with goodwill, not in the way of eye-service, as men-pleasers, but from the heart, so masters are warned against the special vice of which masters were habitually guilty; they are not to be rough, violent, and abusive, but are to forbear threatening. They are reminded that their authority is only subordinate and temporary; the true Master of their slaves is Christ, and Christ is their Master too; He will leave no wrong unredressed. Before earthly tribunals a slave might appeal in vain for justice, but there is no respect of persons with Him. (R. W. Dale, LL. D.)
Relation of the gospel to slavery
These precepts may be met with the objection that slavery was a cruel tyranny, and that no moral duties could be created by social relations which were an outrage at once on human rights and on Divine laws; the masters had one duty, and only one–to emancipate their slaves; the slaves were grossly oppressed, and were under no moral obligations to their masters. But the objection is untenable. The worst injuries may be inflicted upon me by an individual or by the State, but it does not follow that I am released from obligations either to the man or to the community that wrongs me. I may be unjustly imprisoned, imprisoned by an iniquitous law or by a corrupt judge; but it may be my duty to observe the regulations of the jail; I ought not to be in prison at all, but being there it may be my duty neither to try to escape nor to disturb the order of the place. And though a man ought not to be a slave at all, he may be under moral obligations to those who hold him in slavery. So, on the other hand, I may be a jailer, and may have prisoners under my care who, in my belief, have committed no crime, and yet it may be my duty to keep them safely. To take an extreme case: the governor of a jail may be fully convinced that a man in his charge who has been condemned to be hung for murder is innocent of the crime, but if he were to let the man escape he would be guilty of a grave breach of trust. We may say of slavery what John Wesley said of the slave trade, that it is the sum of all villanies, and yet a servile revolt may be a great and flagrant crime. While the institution exists and a real and permanent improvement in the organization of society is impossible, it is the duty of the slave to bear his wrongs patiently. Circumstances may be easily imagined in which the position of a master, if he be a Christian, would be in some respects more difficult than that of a slave. Some of the miserable creatures whom he owns may have lost, or never possessed, the energy, the forethought, the self-reliance, the self-control, necessary for a life of freedom. In the organization of society there may be no place for them among free citizens. To emancipate them would be to deprive them of a home, to give them up to starvation, to drive them to a life of crime. In such circumstances a Christian master might think it his duty to retain his authority for the sake of society, and for the sake of the slaves themselves; but would resolve to use his power with as much gentleness and kindness as the hateful institution permitted. But it may be further objected that there are no indications in the New Testament that the apostles saw the hatefulness of the institution, or desired its disappearance. They certainly did not denounce it. I suppose that if Paul had been asked for his judgment on it he would have said that slavery was part of the order of this present evil world. If he had been pressed more closely and asked to say whether he thought it just or not, he would probably have answered that in a world which had forgotten God, and was in open revolt against Him, all the relations between man and man were necessarily thrown into disorder. It was not slavery alone that violated the true and ideal organization of human society; the whole constitution of the world was evil; and no great and real reform was possible apart from the moral and religious regeneration of the race. When the golden age came, and the love and power of Christ had won a final victory over human sin, the order of the world would be changed. Under the reign of Christ, tyranny, slavery, war, and poverty, would be unknown. Meanwhile, and in the actual condition of mankind, the work of the Christian Church was not to assault institutions, but to try to make individual men loyal to Christ. It was not Christs plan to effect an external revolution, but to change the moral and spiritual life of the race We are happily free from the curse and crime of slavery; but even the social order of England, which we are accustomed, very inconsiderately, to call a Christian country, does not perfectly realize the ideal of social justice. There are no slaves among us, but there are tens of thousands of Christian people who feel, and have a right to feel, that their lot is a very hard one. They are inadequately paid for their work; they are badly fed, badly clothed, badly housed. They are never free from anxiety, they are always on the edge of misery and of ruin. They are without any hope of improving their condition. If by self-denial and forethought they are able in good times to save a little from their poor wages, illness, depression of trade, and loss of work soon sweep their little store away. They have to endure harsh and unkindly treatment from men whose control they cannot escape. But their position is not worse than the condition of slaves in apostolic times, and they should resolve with the help of Christ to obey the apostolic law. Let them do their laborious and ill-paid work as work for Christ. Let them look above and beyond their earthly masters to Him; cherishing no resentment against the men who treat them roughly and tyrannically, but with goodwill doing service as unto the Lord and not unto men. Let them never yield to the base temptation to work badly because they are paid badly; their true wages do not come to them on Friday night or Saturday morning; they are Christs servants, and He will not forget their fidelity. Masters have not yet escaped from their old vice. Their position of power encourages an arbitrary and despotic temper, and those who employ a few men seem to be in just as much danger as those who employ hundreds and thousands. They are to be not only just but courteous. They are to remember that the relations between the master and his workmen, the merchant and his clerks, the tradesman and his assistants, are accidental and temporary. They have all one Master in heaven, and to Him the supreme question in reference to every mans life is not whether he is rich or poor, whether he rules or serves, but whether by justice, industry, temperance, and kindliness he is trying to do the will of God. The great revelation which has come to us through Christ abolished slavery; it ought to lift up our whole social and industrial life into the very light of God, and to fill the works, the warehouses, and the shops of this great town with the very spirit which gives beauty and sanctity to the palaces of heaven. (R. W. Dale, LL. D.)
True service
Robert, said a man, winking slyly to a clerk of his acquaintance, you must give me good measure; your master is not in. Robert looked solemnly into the mans face, and replied, My Master is always in. Roberts Master was the all-seeing God. (New Handbook of Illustration.)
The willing service of the heart
There is no moral good or moral evil in a work which is not my own–I mean no moral good or evil to me. A work which I do not myself perform may be creditable or discreditable to somebody else, it is neither to me. Take an illustration. In the Square of St. Mark, at Venice, at certain hours the bell of the clock is struck by two bronze figures as large as life, wielding hammers. Now, nobody ever thought of presenting thanks to those bronze men for the diligence with which they have struck the hours; of course, they cannot help it, they are wrought upon by machinery, and they strike the hours from necessity. Some years ago a stranger was upon the top of the tower, and incautiously went too near one of these bronze men; his time was come to strike the hour, he knocked the stranger from the battlement of the tower and killed him; nobody said the bronze man ought to be hanged; nobody ever laid it to his charge at all. There was no moral good or moral evil, because there was no will in the concern. It was not a moral act, because no mind and heart gave consent to it. Am I to believe that grace reduces men to this? I tell you, sirs, if you think to glorify the grace of God by such a theory, you know not what you do. To carve blocks, and move logs, is small glory, but this is the glory of Gods grace, that without violating the human will, He yet achieves His own purposes, and treating men as men, He conquers their hearts with love, and wins their affections by His grace. (C. H. Spurgeon.)
The duties of servants
I. The duties they owe to themselves:
1. Religion.
2. Regard for truth.
3. Sobriety.
4. Chastity.
5. Frugality.
These duties they owe partly to masters, but by their non-performance they damage themselves alone.
II. Those which they owe to their employers:
1. Reverence and honour for them as superiors.
2. Obedience.
3. Good temper.
4. Fidelity–with regard to their property, their time, and their reputation.
5. Diligence.
6. Gratitude for kindness.
III. Those which they owe to each other–peacefulness–temperateness–kindness. (J. A. James.)
Christian servants
The Christian servants at Ephesus, who first read this letter of the apostle, were, probably, many of them slaves. Some, no doubt, were hired servants; but perhaps the greater part were in a state of absolute bondage to heathen masters.
I. Let us look, first, at the precepts and directions given to servants. And one is struck with this: there is no hint thrown out, no suggestion whatever offered, as to its being right or necessary to quit ones occupation in order to serve Christ and promote His cause in the world. It is not an infrequent thought, in the minds especially of young men, when brought to the Lord, that they must give up their worldly occupation, and devote themselves wholly and exclusively to minister in holy things. And now let us notice the particulars which the apostle expressly mentions for a Christian servant to attend to.
1. Observe the first command is obedience: Servants, be obedient to your masters according to the flesh.
2. Further, in this preceptive part of his address, notice, secondly, how he enjoins a thorough devotedness to his masters interests. This will appear in making manifest your thorough trustworthiness and faithfulness. I do not speak of mere honesty; the apostle means much more than this, when he speaks of showing all good fidelity. There is such a thing as seeking just to go through the daily routine with the spirit of a hireling, who will do no more than he must; who needs to be well looked after, or he will leave much neglected. Quite different is the spirit of a Christian servant: he will try his very utmost to please his employer; but he has a higher aim. What a pattern of this was Abrahams servant Eleazar, and Jacob in Labans house, and Joseph in his captivity, first, in Potiphars house, and then in his dungeon: his master left all he had in Josephs hand; he knew not ought he had, save the bread he did eat. No terms could more emphatically give the idea of perfect freedom from all care, produced and maintained by the perfect assurance of ability, assiduity, and incorruptible rectitude.
II. But let us proceed to notice, secondly, the motive which the apostle holds up as the governing principle, the ruling motive of a truly Christian servant: As the servants of Christ, doing the will of God from the heart. Whatsoever ye do, do it heartily: as to the Lord, and not unto men; for ye serve the Lord Christ. Again: That ye may adorn–ye servants, plain, humble, unnoticed, who have little to set you off in the eyes of the world–that ye may adorn the doctrine of God our Saviour in all things. In a word, let there be at the root of all–godliness: Setting the Lord always before you.
1. Now, first, what a comprehensive principle is this! It reminds us of those wonderful triumphs of mechanical skill by which the same engine can be applied to lift the most ponderous masses, or to drive with the utmost delicacy, as with the feeble blow of an infant, the slenderest pin into its place. So with this principle of doing all as to the Lord.
2. And then, secondly, how ennobling and elevating a motive it is! The highest archangel knows no higher.
3. And then, thirdly, how consoling and comforting a motive is this to the humble Christian! I am poor and needy, but the Lord careth for me may he say. One need not be in high station to serve the Saviour.
III. And then, thirdly, let us not forget the promise annexed to it. Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. Oh! how often this is manifested even here in this life! Many are the houses where the pious servant has been the first to introduce the gospel, and by his patient continuance in well-doing, has demonstrated its reality and power. (J. Cohen, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Servants, be obedient] Though frequently signifies a slave or bondman, yet it often implies a servant in general, or any one bound to another, either for a limited time, or for life. Even a slave, if a Christian, was bound to serve him faithfully by whose money he was bought, howsoever illegal that traffic may be considered. In heathen countries slavery was in some sort excusable; among Christians it is an enormity and a crime for which perdition has scarcely an adequate state of punishment.
According to the flesh] Your masters in secular things; for they have no authority over your religion, nor over your souls.
With fear and trembling] Because the law gives them a power to punish you for every act of disobedience.
In singleness of your heart] Not merely through fear of punishment, but from a principle of uprightness, serving them as you would serve Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Servants; these servants were generally slaves: Christian liberty doth not take away civil servitude.
Be obedient to them that are your masters; whether good or bad, as 1Pe 2:18, is expressly said.
According to the flesh; as to your outward state, not as to your souls and consciences.
With fear and trembling; either with reverence and fear of offending them, and being punished by them, see Rom 13:4; or rather, with humility, as appears by Psa 2:11; 1Co 2:3; 2Co 7:15; Phi 2:12; compare Rom 11:20.
In singleness of your heart; sincerity, and without guile.
As unto Christ, who hath commanded this obedience, and whom ye obey in yielding it to your masters.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Servantsliterally,”slaves.”
masters according to thefleshin contrast to your true and heavenly Master (Eph6:4). A consolatory him that the mastership to which they weresubject, was but for a time [CHRYSOSTOM];and that their real liberty was still their own (1Co7:22).
fear and tremblingnotslavish terror, but (See on 1Co 2:3;2Co 7:15) an anxious eagernessto do your duty, and a fear of displeasing, as great as is producedin the ordinary slave by “threatenings” (Eph6:9).
singlenesswithoutdouble-mindedness, or “eye service” (Eph6:6), which seeks to please outwardly, without the sincere desireto make the master’s interest at all times the first consideration(1Ch 29:17; Mat 6:22;Mat 6:23; Luk 11:34).”Simplicity.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Servants, be obedient to them that are [your] masters,…. The apostle enlarges on the duty of servants, as well as frequently inculcates it in his epistles; because, generally speaking, they were more rude and ignorant, and less pains were taken with them to instruct them; they were apt to be impatient and weary of the yoke; and scandal was like to arise from servants in the first ages of Christianity through some libertines, and the licentiousness of the false teachers, who insinuated, that servitude was inconsistent with Christian freedom: the persons exhorted are “servants”, bond servants, and hired servants; who are to be subject to, and obey their “masters”, of each sex, whether male or female, of every condition, whether poor or rich, believers or unbelievers, good or bad humoured, gentle or froward: such as are their masters
according to the flesh; or “carnal masters”, as the Vulgate Latin version renders it; even though they are unregenerate men, and are in a state of nature, and only mind the things of the flesh, yet they are to be obeyed in their lawful commands; or “in things pertaining to the flesh”, as the Arabic version renders it; in things temporal, which concern the body, and this temporal life; not in things spiritual and religious, or that belong to conscience, and which are contrary to them: or “according to your flesh”, as the Ethiopic version renders it; signifying that they are only masters over their bodies, not their consciences; and that their power only extends to corporeal things, and can last no longer than while they are in the flesh; see Job 3:19; and obedience is to be yielded to them
with fear and trembling; with great humility and respect, with reverence of them, and giving honour to them, with carefulness not to offend them, with submission to their reproofs and corrections, and with fear of punishment; but more especially with the fear of God, being by that influenced and constrained to obedience;
in singleness of heart; with readiness and cheerfulness, without hypocrisy and dissimulation, and with all integrity and faithfulness:
as unto Christ; it being agreeable to his will, and what makes for his glory, and serves to adorn the doctrine of God our Saviour in all things.
Fuente: John Gill’s Exposition of the Entire Bible
With fear and trembling ( ). This addition to Col 3:22.
Fuente: Robertson’s Word Pictures in the New Testament
Servants [] . Bond – servants or slaves. In this appeal Paul was addressing a numerous class. In many of the cities of Asia Minor slaves outnumbered freemen.
Masters [] . See on Col 3:22.
According to the flesh. Regarded in their merely human relation.
With fear. See on Phi 2:12.
Singleness. See on simplicity, Rom 12:8.
Unto Christ. “Common and secular inducements can have but small influence on the mind of a slave.”
Fuente: Vincent’s Word Studies in the New Testament
1) “Servants, be obedient to them that are your masters according to the flesh” (hoi douloi, hupakouete tois kata sarka kurios) “Slaves, obey or give heed to your masters or lords, according to the flesh,” or representing your debt to serve them in matters concerning their ownership right of your service. The term “according to the flesh” refers to earthly masters, Col 3:22; Tit 2:9; 1Pe 2:18; 1Ti 6:1-2.
2) “With fear and trembling” (meta phohou kai tromou) With respectful fear and trembling,” lest just punishment be harshly administered for disobedience or disrespect toward the lord or master. The idea is that the servant should take anxious care that he obey his master with honest and visible sincerity, even as Paul obeyed the Lord, 1Co 2:3; 2Co 7:15; Php_2:12.
3) “In singleness of your heart” (en haploteti tes kardia humon ) “in oneness, or single purpose, of your heart,” without pretense, not in mere formality or hypocrisy, but in Christian sincerity.
4) “As unto the Lord” (hos to christo) “As being obedient or giving heed to Christ,” and obedience regarded as if rendered to Jesus Christ, Rom 14:7-9.
Fuente: Garner-Howes Baptist Commentary
5. Servants, be obedient. His exhortation to servants is so much the more earnest, on account of the hardship and bitterness of their condition, which renders it more difficult to be endured. And he does not speak merely of outward obedience, but says more about fear willingly rendered; for it is a very rare occurrence to find one who willingly yields himself to the control of another. The servants ( δοῦλοι) whom he immediately addresses were not hired servants, like those of the present day, but slaves, such as were in ancient times, whose slavery was perpetual, unless, through the favor of their masters, they obtained freedom, — whom their masters bought with money, that they might impose upon them the most degrading employments, and might, with the full protection of the law, exercise over them the power of life and death. To such he says, obey your masters, lest they should vainly imagine that carnal freedom had been procured for them by the gospel.
But as some of the worst men were compelled by the dread of punishment, he distinguishes between Christian and ungodly servants, by the feelings which they cherished. With fear and trembling; that is, with the careful respect which springs from an honest purpose. It can hardly be expected, however, that so much deference will be paid to a mere man, unless a higher authority shall enforce the obligation; and therefore he adds, as doing the will of God. (Ver. 6.) Hence it follows, that it is not enough if their obedience satisfy the eyes of men; for God requires truth and sincerity of heart. When they serve their masters faithfully, they obey God. As if he had said, “Do not suppose that by the judgment of men you were thrown into slavery. It is God who has laid upon you this burden, who has placed you in the power of your masters. He who conscientiously endeavors to render what he owes to his master, performs his duty not to man only, but to God.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Eph. 6:5. Servants, be obedient.R.V. margin, bond-servants. There was One who had become obedient even unto death, having taken the form of a bond-servant (Php. 2:7). With fear and trembling.With that zeal which is ever keenly apprehensive of not doing enough (Meyer). The same phrase is used of the way in which our personal salvation is to be worked out (Php. 2:12).
Eph. 6:6. Not with eyeservice.A word used only by St. Paul. The thing it describes is easily recognised to-day.
Eph. 6:7. With good will doing service.If a philosopher-slave like Epictetus could rise superior to his condition, surely Christianity could do as much for the humblest believer.
Eph. 6:8. Knowing that whatsoever good bond or free.
This is the famous stone
That turneth all to gold,
For that which God doth touch and own
Cannot for less be told.
George Herbert.
Eph. 6:9. Do the same things unto them.The utmost application of the golden rule. Forbearing threatening may either mean abating or giving up.
MAIN HOMILETICS OF THE PARAGRAPH.Eph. 6:5-9
The Duties of Servants and Masters.
I. The duty of the servant to the master is to obey.
1. This obedience is to be rendered with conscientious solicitude. With fear and trembling, in singleness of your heart; not with eyeservice, as menpleasers (Eph. 6:5-6). There must be a genuine care for our work. Be obedient, with fear and trembling. The fear enjoined is no dread of human displeasure, of the masters whip or tongue. It is the same fear and trembling with which we are bidden to work out our own salvation (Php. 2:12). The inward work of the souls salvation and the outward work of the busy hands labouring in the mine, or at the loom, or in the lowliest domestic dutiesall alike are to be performed under a solemn responsibility to God and in the presence of Christ, the Lord of nature and of men. No man, whether he be a minister of state or a stable-groom, will dare to do heedless work who lives and acts in that august Presence. The sense of Christs Lordship ensures honesty in work. Not with eyeservice, as menpleasers. It is the common fault and temptation of servants in all degrees to observe the masters eye, and to work busily or slackly as they are watched or not. Such workmen act as they do because they look to men and not to God. Their work is without conscience and self-respect. Let us all adopt St. Pauls maxim; it will be an immense economy. What armies of overlookers and inspectors we shall be able to dismiss when every servant works as well behind his masters back as to his face, when every manufacturer and shopkeeper puts himself in the purchasers place and deals as he would have others deal with him (Findlay).
2. This obedience should be cheerful and hearty as rendered unto a higher than an earthly master.As unto Christ; doing the will of God from the heart; with good will doing service, as to the Lord, and not to men (Eph. 6:5-7). Obedience should be not only careful and honest, but hearty. The heart is the source of our greatest power. Nothing can be translated into an act that has not first been conceived and set in motion by the heart. As the stroke of the piston sets in motion the most complicated machinery and produces certain results, so the throb of the heart brings all our activities into play and gives direction and character to our work. The worth of our work as a whole will be decided by the heartiness we throw into every single duty. Workmanship counts for much. I have read of a chain, weighing two ounces, costing 170, being 163,000 times more than the value of the original bit of iron from which it was made. The work of the artist made all the difference; he put into it his best self, his heart, his genius. So in the works of the divine Creator. The symmetry, the beauty, the perfect balance and shining magnificence of the world are the result of the patient work and hearty enthusiasm with which the great Architect has put together and finished the most minute parts of the planet.
3. Genuine obedience is always rewarded.Whatsoever good thing any man doeth, the same shall he receive of the Lord (Eph. 6:8). Even in this world conscientious work is not without reward. In all labour there is profit. The diligent hand maketh rich. A stationer settling a large account with a paper-manufacturer, said: I owe all my success in business to you; but let me ask you how a man of your caution came to give credit so readily to a beginner of my slender means? Because, said the paper-maker, at whatever hour in the morning I passed to my business, I always observed you at yours with your coat off. Work gives character, and is the pathway to success and wealth. But in the world to come, when servant and master stand before the bar of Christ, reward will be equitably meted out according to the work of each.
II. The duty of the master is to act towards his servant on the same principles as obedience to himself is regulated.And, ye masters, do the same things unto them (Eph. 6:9). The master is to put himself in the place of his servant, and act towards him as he would desire to be treated if their positions were reversed. It is a practical application of the great rule, Whatsoever ye would that men should do unto you, do ye even so to thema rule we are in danger of interpreting on one side only: our own side.
1. To avoid irritating severity.Forbearing threatening (Eph. 6:9). The slave in early times was treated as scarcely human, and was ruled by the fear of punishment. Christianity in the beginning did not interfere with domestic slavery; but it introduced principles which, wherever, adopted utterly abolished slavery. The Christian master cannot act on the policy of cruelty, but treats his servants with justice and kindness.
2. To remember that both are servants of a higher and impartial Master.Knowing that your Master also is in heaven; neither is there respect of persons with Him (Eph. 6:9). 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 (Paley). Master and man must give an account to Him who will judge every act according to its merit.
Lessons.
1. Masters and servants are amenable to divine law.
2. Neither master nor servant gains any advantage by tactics that violate divine law.
3. Where the Christian spirit predominates trade disputes will soon be satisfactorily settled.
GERM NOTES ON THE VERSES
Eph. 6:5-9. The Duties of Servants and Masters.
I. The duties of servants.
1. To be obedient to their masters. This must be understood with the same limitation as all other commands enjoining relative duties. We are to obey God rather than men. Servants no further obey their masters according to the will of God than they make His will the rule and measure of their obedience to their masters.
2. Servants owe their masters reverence as well as obedience.
3. There is an honour, as well as fear, due to their masters.
4. Cheerfulness in their obedience is recommended by the apostle.
5. Diligence of faithfulness is another duty which they owe to their masters.
6. They are to be patient and submissive, though they meet with usage more severe than they think reasonable, not breaking their own obligations, or deserting their masters service for trivial causes, but bearing his smaller indiscretions without complaint, and in cases of real injury seeking relief in a prudent manner and by lawful means.
7. In all their service they should act with an aim to please God and to obtain His approbation.
II. The duties of masters to their servants.
1. Their government is to be mild and prudent, not passionate and severe.
2. With respect to apprentices, the contract binds the master not only to give them comfortable support, but to instruct them in his business and profession.
3. With respect to labourers, justice obliges us to give them the stipulated wages when they have faithfully performed the promised service.
4. With respect to all servants, equity requires that we treat them with humanity and kindness, and contribute all proper assistance to render them useful, virtuous, and happy.Lathrop.
Eph. 6:6-8.Christian Servitude.
1. To propose to ourselves the pleasing of men as our great design is inconsistent with the work of grace in the heart and with that subjection we owe to Christ. The meanest service is service done to Christ, and will be accepted by Him as such. 2. So ingrate is man, and so slow to reward those from whom he receives favour, that a man can never heartily do service to the most of men, except he look to God, whom to serve in the meanest employment is a reward in itself.
3. The Lord in dispensing rewards looks not to the external beauty, splendour, or greatness of the work, but to the honesty and sincerity of it.Fergusson.
Eph. 6:9. Masters accountable to God.
1. There is no power among men so absolutenot that of kings and supreme rulersbut implies an obligation, through virtue of Gods ordinance, on those invested with it to make conscience of duties towards their inferiors and subjects.
2. As it is usual for powers on earth sinfully to oversee and not to punish the cruel and unjust dealings of masters towards servants, so those sins most connived at by men are most severely taken notice of by God.
3. It is too ordinary for men in place and authority to carry themselves as if they had none above them to be accountable to, or to dream that the Lord will not take such strict account of them as of their underlings and servants.Ibid.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(5) Your masters according to the flesh.This phrase (used also in Col. 3:12) at once implies the necessary limitation of all human slavery. It can subjugate and even kill the body, but it cannot touch the spirit; and it belongs only to the visible life of this world, not to the world to come. The slave is a man in spiritual and immortal being, not a living tool or chattel, as even philosophy called him.
With fear and trembling.The phrase is a favourite one with St. Paul. (See 1Co. 2:3; 2Co. 7:15; Php. 2:12, in all which cases it is applied to the condition of man as man under the weight of solemn responsibility before God.) It recognises the spirit of bondage unto fear (Rom. 8:15) necessarily belonging to all who are under law, i.e., under obedience to the will of another, as enforced upon them by compulsion; and this fear, moreover, is viewed as showing itself in trembling anxiety to obey. So St. Peter commands (1Pe. 2:18), Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward; and it is to be noted that he describes the suffering herein implied as a fellowship with the sufferings of the Lord Jesus Christ (Eph. 6:21-24).
Singleness of your heart, as unto Christ.The phrase singleness of heart, is here used in its proper sense, from which all others (see Rom. 12:8; 2Co. 8:2; 2Co. 9:11; 2Co. 9:13) may be derived. It means having but one aim, and that the one which we profess to have, with no duplicity of reservation or hypocrisy. Such singleness of heart cannot be given perfectly to any merely human service, because no such service has a right to our whole heart; hence St. Paul adds, as unto Christ, bidding them look on their service as a part of the service to Him who can claim absolute devotion.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(4 c.) In Eph. 6:5-9 the hardest form of subjection, that of slaves to masters, is dealt with, still under the same idea that both are in Christ. The slave is the servant of Christ in obeying his master, the master is a fellow-servant with his slave to the same Divine Lord. We notice on this particular subject a remarkable emphasis, and a singular closeness of parallelism between this Epistle and the Epistle to the Colossians; probably to be accounted for by the presence of Onesimus with St. Paul at the time, which would naturally press on him some special consideration of the relation of Christianity to slavery. Accordingly St. Pauls general attitude towards slavery will be best considered in the Epistle to Philemon (which see). Here it will be sufficient to note that while the institution, unnatural as it is, is left untouched, the declaration of a common fellowship in Christ enunciates a principle absolutely incompatible with slavery, and destined to destroy it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
c. Servants and Masters, Eph 6:5-9 .
5. Servants See note, Luk 7:2. Alford thinks the word should have been translated slaves, but Macknight more nobly rejoices that the word servants is used, as including generically both bondservants and employees. Paul so exalts the motives on which the servant should act, as well to suit both the bondsmen by compulsion and the bondsman by an agreement to furnish service.
According to the flesh As Christ is your master according to the spirit.
Fear and trembling Not in terror of the masters, but as unto Christ, as the Corinthians received Titus, 2Co 7:15; and as we should all work out our own salvation.
Php 2:12.
Unto Christ Not as to a human master, who has, indeed, no natural right to your service, but unto Christ; to whose name it is due that you should be a true and honest servant. So employees of all kinds, whether domestics, clerks, or workmen, should serve their employers with conscientious feeling that in serving them truly they were serving Christ.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Bondservants be obedient to those who according to the flesh are your masters, with fear and trembling (with greatest care), in singleness of your heart, as to Christ. Not in the way of eyeservice as men-pleasers, but as bondservants of Christ, doing the will of God from the heart, doing service with good will as to the Lord and not to men.’
This applies to all types of service, including that of employees and the self-employed. All service is to be performed with the sole purpose of pleasing Christ, who sees exactly what effort is put in and what care is taken. (He also sees what is invoiced). They must act as though they were bondservants of Christ. For dedicated and careful work is pleasing to God. And all such work should be done cheerfully and gladly as being done for the Lord. Genuine work is as much a spiritual service as worship.
Fuente: Commentary Series on the Bible by Peter Pett
Submission at Work – The passage of Eph 6:5-9 addresses the relationship of slave and master. We may apply it today to employee-employer. Paul deals with this social relationship within the context of the theme of Ephesians, which is God’s eternal plan for mankind. Slave ownership was an important part of the economic structure of the Roman society. Without it, the Empire would not be able to finance its infrastructure. Yet our Christian ethics tell us that it is morally wrong. Paul’s epistles of Eph 6:5-9, Col 3:22 to Col 4:1 and the short epistle of Philemon serve to answer this question within its historical setting.
Submission in Slavery in the Ancient World – Slavery was a big part of the fabric of Roman society. There were an estimated sixty million slaves serving their masters in the Roman Empire, which had an estimated population of one hundred and twenty million people. Thus, half of the population was bound in slavery. The cruel Roman government enforced this bondage because the success of its economy was dependent upon the sweat of slave labour. Thus, Paul had to be careful not to appear as if he was calling for a revolution of emancipation of slavery. He would have quickly been thrown in prison. Yet, his Jewish background found him against it. His understand of the Gospel led him to the understanding that slavery was not God’s will for mankind. Thus, every time Paul addresses this issue, he does it with carefulness by drawing attention to the spiritual laws of freedom in Christ and servanthood to one another.
1Co 7:21, “Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.”
Col 3:22, “Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:”
1Ti 6:1-2, “Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.”
1Pe 2:18, “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.”
In order to understand the wisdom that the Lord gave Paul in dealing with the issue of slavery, it is helpful to look back upon a similar incident in the missionary efforts of Alexander Mackay and his team as they made their way to the East African country of Uganda to evangelize the natives. Upon arriving on the east coast of Africa, the team initially chased slave caravans and successfully set free a number of slaves. However, they quickly found themselves in ill favor with many native people around them. When an Arab slave-dealer named Songoro ran to find refuge with two team members of Mackay, the local king sent a troop of natives and killed the entire group, the slave-dealer and the two white missionaries. Mackay learned a difficult lesson about engaging himself in the private affairs of the local people, particularly when it involved slave trade. [171] Although Wilberforce had led the British Parliament in condemning slavery in the West a few decades earlier, [172] and the Civil War in the U.S. freed American slaves, it was not Mackay’s role to change this primitive African society by force, but rather by conversion to Christ so that the people would change their society willingly, which is exactly what took place in the decades ahead in East Africa. If fact, Mackay changed his approach by asking the king of Uganda to do away with slavery in his territory, which did not work immediately.
[171] C. T. Wilson, Alexander Mackay: Missionary Hero of Uganda (London: The Sunday School Union, 1893), 29, 31-32.
[172] Samuel Wilberforce, Life of William Wilberforce (London: John Murray, 1868).
Illustration – Having lived in Africa for a number of years, I have seen how Paul is addressing the same attitudes that show up when rich international immigrants rule over local poor Africans. The local African employees, who are paid very little, have much less regard for completing a full day’s work than do employees in a competitive, organized developed country. I have watched such employees simply sit around and talk while the boss is away and jump to work when he comes to inspect. They do not strive for excellence because there is no incentive for reaching such achievements. Therefore, Paul is telling these slaves in his day to work as if they are serving the Lord by being obedient and doing a good job for their masters.
In this same African culture, I have seen how easily the foreign bosses become irritated with their simply-minded poor employees and shout at them. These bosses carry an attitude of superiority that dictates their attitudes towards their employees. I am sure that this same attitude was predominating in the slave owners of their day, looking at their slaves as ignorant and inferior to them in many aspects. Therefore, Paul attempts to show them the bigger picture of how these Christian slave owners are now “brothers in Christ” with their slaves. He tells them to hold back their threats to them and realize that that they are serving the same Master who does not see one as inferior to the other. Thus, a servant and a master can fulfill God’s plan in their individual lives and reap many heavenly rewards if they will simply honor one another in this difficult social relationship. For the slave, he serves the Lord by serving his master. For the master, he honors the Lord by honoring his servants.
Eph 6:6 Comments How do you give hope to a slave, or today, to a person bound in a lifestyle of intense poverty in a developing nation? You give them hope from God’s perspective. Paul told them that their eternal rewards were based on their serving attitude, not based on their lowly earthly status. I have told poor people in Africa to serve the Lord by being faithful in the humble jobs that they have and God will exalt them with eternal rewards (Col 3:24).
Col 3:24, “Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.”
Eph 6:8 Comments Eph 6:8 offers a clear verse on the divine principle of sowing and reaping in the Christian life as well as in the life of the unbeliever since the phrase “any man” can refer to a lost or a saved person. This divine principle works in any person’s life.
Illustration Joseph was sold into Egyptian slavery by his brothers in the book of Genesis. He served as a slave as unto the Lord and was exalted in the kingdom of Egypt in order to fulfil God’s divine plan of redemption for the nation of Israel. David and the three Hebrew children were taken in to Babylonian bondage and God exalted them because of their outstanding character.
Fuente: Everett’s Study Notes on the Holy Scriptures
The duties of servants and masters:
v. 5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your he art, as unto Christ;
v. 6. not with eye service, as men-pleasers, but as the servants of Christ, doing the will of God from the he art;
v. 7. with good will doing service as to the Lord, and not to men;
v. 8. knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.
v. 9. And ye masters, do the same things unto them, for bearing threatening, knowing that your Master also is in heaven; neither is there respect of persons with Him. This admonition is not confined to domestic slaves and their masters, but includes all relations of subordination. Owing to the conditions of his time, of course, St. Paul addresses himself especially to the servants in bondage: Servants, obey those who, according to the flesh, are your masters. Obedience to their earthly, bodily masters was the duty of slaves. Whether Christian slaves had a heathen or a Christian master, their submission was demanded with equal force, Col 3:22-25; Col 4:1; 1Pe 2:18-25. The institution of slavery is not intrinsically wrong, the Christian abolitionist, therefore, holding his ground on the basis of social and economic reasons only. The obedience of the servants was to be rendered: With fear and trembling, in singleness of your heart, as to Christ. It was thus to be of such a nature as to shrink from the slightest neglect of duty; it was to be concerned strictly and entirely with the one aim of performing every service satisfactorily, whether or not a special reward would be forthcoming; it was to be performed in the consciousness that, in the final analysis, it was done to Christ. Solicitous zeal, absence of all pretense and insincerity, and the feeling of serving Christ: these factors characterize true service.
The apostle explains his meaning more fully: Not in the way of eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart. It may have been the custom then, as it is a common practice now, that servants seek only to gain the approval of their masters so long as they are under the eyes of the masters, and that their obedience extends only as far as the eyes of the masters reach. Christian servants and workmen, on the other hand, look upon themselves as the servants of Christ in their own station, for which reason they attempt to fulfill the will of God in the work which they are performing for their masters. They are fully aware that the omniscient eye of God sees all the hidden things, and they thus do the will of God from their heart, with all sincerity and faithfulness, doing service with good will as to the Lord and not to men. They do not consider their station in life as a burden which may be borne only with groaning, but their attitude toward their work and toward their master indicates that they wish their master well in his enterprises, and desire to render him all the assistance in their power. Thus they bring out in their whole life the conviction of their hearts that they are performing their service, their work, to the Lord Himself, and not merely to men. This attitude influences and controls their entire outlook upon life, making careless, shabby work on their part impossible and excluding the thought of boycotts and strikes, so far as they personally are concerned. And finally: Knowing that each one, if he does anything good, this he will receive of the Lord, whether slave or free. Christian servants and workmen, at the present time no longer in slavery, but all of them free, know that the Lord keeps the record of their work, and that His reward will come in time. They may not receive the recognition to which their faithful service entitles them here in time, but the Lord knows what every single one has done, in love and obedience to Him. And the day is coming when they will receive the reward of grace from the hands of their heavenly Father; they will be given credit in the values of eternity for the work done here in time.
But the masters are not excluded from the exhortation: And you masters, do the same things toward them, omitting threatening, knowing that their Lord and pours is in heaven, and respect of persons is not with Him. The same thing, the same good will, should be shown by the masters as that enjoined upon the servants, for they also have duties to their subordinates; it is a condition of mutual give and take. For one thing, the masters should not attempt to maintain discipline through the terror of threats. In singling out this one instance of bad feeling on the part of a master, St. Paul includes every form of harshness, all habitual browbeating. For after all, God above is the Master of both the servants and the human masters, and His throne is in the heaven above, and not merely on earth. Before this mighty Lord all men are alike, He shows special favor to none; He will judge the masters as well as the servants, the employers as well as the employees. If this section would only be heeded more generally in the world, there would be no difficulty between labor and capital, for all such questions as now agitate men’s minds are answered here completely. Both parties considering their work as a service to Christ and God, they will exercise humility and kindness at all times.
Fuente: The Popular Commentary on the Bible by Kretzmann
Eph 6:5 . On Eph 6:5-9 , comp. Col 3:22 to Col 4:1 .
Here, too, there is doubtless no approval, but at the same time no disapproval of the existing slavery in itself, which in accordance with the apostolic view of a Christian’s position (Gal 3:28 ; 1Co 7:22 ; comp. Tit 2:9 f.; 1Pe 2:18 ) like every other outward relation of life, ought not to affect spiritual freedom and Christian unity; hence at 1Co 7:21 it is expressly prescribed that the slave is to remain in his position (comp. Ignat. ad Polyc. 4; Constitt. Apost. iv. 12, vii. 13; viii. 32, 2 f.), as, indeed. Paul even sent back Onesimus after his conversion to his master, without requiring of the latter his manumission. [295]
] to those, who in a merely human relation are your rulers, i.e. your human masters , whose slaves you are as regards outward temporal position in life, by way of distinction from the higher divine master, Christ; hence also . . . stands without repetition of the article, combined into one idea; comp. on Eph 2:11 . As Paul immediately after makes mention of the higher master Christ ( ), it was very natural for him, in view of the twofold and very diverse relation of masters which was now present to his mind, to add , in the use of which any special set purpose cannot be made good. This in opposition to Chrysostom, Oecumenius, and Theophylact, who find in it a consolatory allusion to the ; in opposition to Calvin, who supposes a softening of the relation to be conveyed in this expression, as being one that leaves the spiritual freedom untouched (comp. Beza, Zanchius, Grotius, Flatt, and others); and in opposition to Harless, who finds in the predicate the thought that, although in another domain they are free, yet in earthly relations they had masters.
. .] i.e. with that zeal, which is ever keenly apprehensive of not doing enough. Comp. on 1Co 2:3 ; 2Co 7:15 ; Phi 2:12 .
. .] State of heart, in which the obedience with fear and trembling is to take place; it is to be no hypocritical one, in which we are otherwise minded than we outwardly seem, but an upright , inwardly true one, without duplicity of disposition and act. Comp. Rom 12:8 ; 2Co 8:2 ; 2Co 9:11 ; Jas 1:5 . In Philo joined with . See Loesner, Obss. p. 262. Oecumenius well observes: . , .
] as to Christ , so that you regard your obedience to your masters as rendered to Christ (comp. Eph 5:22 ). See Eph 6:6 . An allusion to reward (Theodoret) is imported.
[295] The reforming efficacy of the gospel addresses itself to knowledge and feeling, out of which, and so out of the inner life of faith, the alterations of the outward forms and relations of life gradually take shape with moral necessity by way of consequence; as history, too, has shown, which, when it has developed itself in a revolutionary manner, has either violently precipitated, or forsaken, or inverted that course, or else in its necessary development has encountered such hindrances as disowned the influence of this necessary development, and yet could not arrest it. “Civitates malis studiis malis que doctrinis repente evertuntur,” Cic. Leg . ii. 15. 39. It is not, however, to be overlooked that by the apostle’s mode of regarding the relation of freedom and slavery which he found existing , the slavery introduced by Christians, the enslaving of free men, the slave trade, etc., are by no means justified rather are these things impossible, where the knowledge and feeling, that spring from evangelical faith, are the principles which shape the life and the forms assumed by it.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
c. Servants and Masters
(Eph 6:5-9)
5Servants,12 be obedient to them that are your masters [to your masters] according to the flesh,13 with fear and trembling, in singleness of your heart, as unto [to] 6Christ; Not with [or in the way of] eye service, as men-pleasers; but as the servants of Christ,14 doing the will of God from the heart; 7With good will doing service, as15 to the Lord, and not to men: 8Knowing that whatsoever16 good thing any man doeth [each one shall have done], the same shall he receive17 of the Lord, whether he be bond [bondsman] or free. 9And, ye masters, do the same things unto [towards] them, forbearing threatening: knowing that your Master also [their Master and yours]18 is in heaven; neither is there respect of persons with him.
EXEGETICAL AND CRITICAL
The precept for Servants; Eph 6:5-8. a. The precept, Eph 6:5. b. Closer definition, Eph 6:6-7. c. Praise and promise, Eph 6:8. Comp. Col 3:22-25.
Eph 6:5. The precept. Servants, .In this context this means the domestics, the serving members of the household, as. Eph 6:3 : as the servants of Christ, shows, and Eph 6:8 : whether bond or free, requires; it includes here the free servants also (Bengel, Stier, Bleek), does not refer to slaves alone (Meyer, Schenkel).19 Thus this section gains its continued validity and importance for all relations of subordination, that of subject and citizen also (Grotius: eadem est ratio in republica et in familia). The passage says nothing for or against slavery. See Doctr. Notes.
Be obedient, .Thus the Apostle places the servants on an equality with the children, in the same dependence upon the masters, who are the parents to the children.
To your masters according to the flesh, .Thus the masters are designated as bodily (Luther) according to Rom 1:3; Rom 9:3; Rom 9:5, where the last phrase denotes external, temporal, earthly relations. There is also thereby involved at the same time the (Chrysostom) and the limitation of freedom in external relations (Calvin).20
The obedience is more closely defined: with fear and trembling, .Comp. Php 2:12; 2Co 7:15; 1Co 2:3. This is sollicita reverential, which has in mind as regards the masters the copied majesty of God, remembering the judgment and recompense before Him. [So Hodge], It does not refer then to anger and rebuke and punishment (Bengel), nor is it to be weakened into tender, anxious conscientiousness (Olshausen, Meyer, Schenkel). [So Alford, Ellicott. Eadie remarks: The Apostle in the following clauses hits upon those peculiar vices which slavery induces, and which are almost inseparable from it: indolence and carelessness.R.].
To guard against every misunderstanding there is added: in singleness of your heart, .This not only consists in considering the one interest of the master (Harless), but like 2Co 8:2-3; 2Co 11:3, includes willingness and the opposite of , excluding all untruth. [This phrase sets forth the element () of the obedience, as the last phrase expressed its accompanying features. Singleness is an apt rendering of the word, which marks that openness and sincerity of heart which repudiates duplicity in thought or action. On the classical use of the word see Harless; comp. Trench, Syn. II. 6.R.] Quoniam pessimos etiam quosque pn timor coge-bat, Christianos servos ab impiis discernit affectu (Calvin). It is all to be done: as to Christ, , tamquam (Erasmus), not sicut (Vulgate) Christo; Eph 5:22. [He being the source and ground of all Christian motives and duties (Alford). As common and secular inducements can have but small influence on the mind of a slave, so the Apostle brings a religious motive to bear upon him (Eadie). It may be added that if this motive could be brought to bear on the class to whom the exhortation of the Apostle most directly applies in these days when the workingmans question is so much discussed, the solution of that question would be less difficult.R.]
Eph 6:6-7. Closer definition. Not with [or in the way of] eye-service as men-pleasers, .The first phrase, as the opposite of in singleness of your hearts, denotes the mode, method, maxim of the service (Stier).21 Paul uses the plural in Col 3:22 : . Theodoret explains the word as , . cumenius also remarks: , . The reference is not simply to compulsion, but the appearance of faithful service is designated. They are really men-pleasers, they wish to please men alone, who can only see what is before their eyes; thus they use their masters human weakness to their own advantage. The studium placendi hominibus is expressly rejected from the Christian point of view.
The antithesis follows: but as the servants of Christ, doing the will of God from the heart.The first phrase is opposed to: as men-pleasers, the second, which characterizes the servants of Christ,22 to: with eye-service. The servants of Christ naturally do the will of God, which is also the will of Christ (Joh 10:30; Joh 5:30), and that too from the heart, without discontent with their service or murmuring in their service; this necessarily distinguishes them from others, even from those who may be doing the will of God.23
Eph 6:7. One thing more is added, which completes the last designation: with good-will doing service, as to the Lord. marks the personal dependence on the masters, in which they serve them (Luther, [E. V.]: with good-will), so that they serve them, as to the Lord, tanquam domino, i.e., Christo. This is rendered emphatically prominent by the antithesis: and not to men, .On this account from the heart is not to be separated from doing (Eph 6:6) and joined to doing service (Chrysostom, Jerome, Bengel, Harless, Stier), which in that case would unnecessarily receive two adverbial qualifications. [So Lachmann, De Wette and Alford (who makes a good defence), but the other view is maintained by Tischendorf, Meyer, Ellicott, Hodge and Eadie. Ellicott, however, defends the view of Harless (against Meyer), that seems to mark the relation of the servant to his work, pointing to his relation to his master.R.] Still less is with good-will to be joined with what precedes and this verse rendered: Let yourselves think that you serve the Lord and not men (Luther). Thus the precept of Eph 6:5 has been more closely described and a return made to it.
Eph 6:8. Basis and promise. Knowing, . [Ellicott: seeing ye know.]Thus Paul refers the servants to their faith, to the certain confidence: that whatsoever good thing each one shall have done, the same shall he receive of the Lord. is grammatically clear: often is= in relative clauses (Winer, p. 291) and is tmesis (Bengel); is not to be extended to both masters and servants; the context (whether bond or free) limits it to those addressed; each one of you. [This view assumes that bondman or free, refers to two classes of servants, but the more commonly received opinion includes the masters under the latter term, thus giving the verse the character of a general proposition. This is the more obvious reference, and has the advantage of giving an easy transition from the exhortation to the bondman to that to the free man (masters, Eph 6:9).R.] In the verb stands first with emphasis; something depends on the doing; the will of God must be done by you, as well as on you. [The rendering: shall have done, brings out best the relation to the time of recompense, i.e., the Second Advent of the Lord.R.] , good, is only what takes place for Christs sake, in love and obedience to Him. is the good, which the servant has done, and which , he shall receive of the Lord. The verb is joined with , 2Pe 2:13; with , Heb 10:36; Heb 11:39; and with similar expressions, 1Pe 1:9; 1Pe 5:4; it means: sibi auferet, reportabit (Erasmus), recipiet (Vulgate) [E. V.: receive], from the Lord, from Christ in the Judgment. [Alford: This in full, this exactly, he shall then receive in its value as then estimated, changed, so to speak, into the currency of that new and final state.R.] Thus the complete recompense is marked (, Col 3:24).Whether he be bondman or free, added quickly without a verb; it is better to supply: fuerit (Erasmus), than sit (Meyer and others). [Ellicott: Whatsoever be his social condition here, the future will only regard his moral state. Comp. the citation from Chrysostom in Alford.R.] From this it cannot be inferred that Paul had not conceived of the cessation of slavery before the Second Advent.
The precept for Masters and its basis, Eph 6:9. a. Positively; b. negatively; c. basis.
Eph 6:9. And ye masters, , who are thus recognized, just as and ye fathers (Eph 6:4).The positive precept: do the same things towards them. refers back both to the will of God from the heart, with good-will (Rueckert), and to submitting yourselves to one another (Eph 5:21); as the former should serve (), so the latter should rule (). He does not require a from the masters (Chrysostom). Amor officia servilia et herilia moderatur (Bengel). Towards them denotes the equal footing, as was already required in Deu 15:12; Lev 25:42-43; Job 31:13-15, and enlarged in Christ. [Eadie: 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,R.]
The negative precept: forbearing threatening., placed emphatically first, is according to Act 16:26; Act 27:40 : to leave off, cease from; (Act 4:17; Act 4:29; Act 9:1) they should not only moderate; for the singular docs not mean a single threat, but threatening, minatio (Vulgate). [Your usual, too habitual threatening (Meyer, following Erasmus; so Alford and Ellicott). The last named author says: 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.R.] Deposita fere a dominis svitia erat, suscepta fide; nunc etiam min remittend, ne ostentent servis potestatem suam ad terrendum (Bengel). Thus Paul defines the action of the masters according to their disposition; in different forms of action the same disposition. qualitas natur, et fidei potior est. quam differentia statuum (Bengel).
Basis: Knowing that their Master and yours is in heaven, . [See Textual Note7].Knowing (as in Eph 6:8) that their Master and yours conceives of both masters and servants as standing on an equality before Him, who helps the latter to their rights and will and can give the former their due. He is in heaven, omnipotens, (Bengel); 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). Hence: neither is there respect of persons with him, :The substantive (Rom 2:11; Col 3:25;24 Jam 2:1) is used by Paul in every case with reference to the Judgment. This is decidedly excluded, and the phrase suggests what one may expect to receive from Him ( , Eph 6:8). Comp. Wis 6:5-9; Gal 2:6.
DOCTRINAL AND ETHICAL
1. Paul takes occasion elsewhere also to speak of the relations of service and the state of slavery (1Co 7:21-24; Col 3:22-25 : 1Ti 6:1-2; Tit 2:9-10), as does Peter (1Pe 1:18-25), without condemning these relations. But sympathizing, in a specially detailed manner, the Gospel instructs those who serve, having for them an affectionate heart, an interesting discourse, a consoling word. It does not without further delay declare the slaves free, but it makes them free from within. Paul sent back to Philemon his escaped slave.25 In the Church the master remains a master and the slave a slave. The Apostles see in the service of the bondmen, and in the position of servants, though established by wrong and deformed by sin, the fundamental traits of master and servant, as these are established by God. What the ancients already knew, that the slaves participated in the dignity of humanity and had the rights of humanity as well as their masters (Seneca: servi sunt? imo homines; servi sunt? imo contubernales; servi sunt? imo conservi, si cogitaveris tantundem in utrosque licere fortun), that was not first taught by Christianity. But it brought to masters and slaves one Redeemer, in whom both are brethren (Gal 3:28; Phm 1:16); it wrought upon the disposition from the inner life of faith, so that at once the burden was lightened in Christian families, and in the course of centuries the relations were altered and the state of slavery was done away. Still it must not be overlooked that Pauls mode of viewing the already present relation of freedom and slavery cannot be used to justify slavery introduced by Christians, the enslaving of free men, the slave-trade, etc. (Meyer). The most modern form of slavery, the Helotism of industry, cannot be viewed in the same way as something existing and historical; it remains a disgrace on which Christianity must prove, whether it is antiquated or retains its eternal powers.
2. The care of the Apostle in teaching servants is for every preacher as well as for the Church an earnest exhortation to take up the oppressed.
3. Servants, subordinates, subjects must, irrespective of the example and conduct of their masters, demean themselves according to the commandment and direction of God. Benevolentiam, qu in servo est, ne asperitas quidem heri exstringuit, ut in catellis (Bengel).[The general principles underlying this section are applicable to all relations of employer and employee. The latter is warned against eye-service, exhorted to faithful labor as in Gods sight, bid look to a higher recompense than the temporal wages, because serving a higher master; the former is reminded of the equality before God, how position does not avail before Him, and of the duty to Him involved in the duties of an employer. How many then may study these words with profit. Comp. Colossians, p. 79.R.]
4. The following applies to the masters: ut Dominus vos tractavit, ita vos traciate servos; aut ut vos tractatis servos, ita ille vos tractabit (Bengel).
5. The Judgment of God finally awards strict recompense. [The Christian doctrine of reward is too often lost sight of or kept in abeyance, as if it were not perfectly consistent with the freest bestowment of heavenly glory (Eadie).R.]
HOMILETICAL AND PRACTICAL
Gods service and the masters service.Eye-servants and Gods servants.Those who serve are a necessary evil for the masters, who are unable by themselves alone to take care of their own, rather than the employers for the servants, who often first learn of them something of order, cleanliness and skill.Ernest the Pious once said: Masters and mistresses can never answer to God, if they keep their domestics away from church-service.Starke: Those who murmur and growl in the services, as though weary of them, murmur against God Himself.Servants can lay up for themselves in continued service a blessing or a curse: a blessing if they faithfully serve in the fear of the Lord, a curse, however, if they act falsely and faithlessly.A pious serving-man, whose fidelity and industry is not perceived by his employers, and whose wages are improperly withheld or cut down, is known by God, who will give him the best reward.
Rieger: Compulsory measures, severity and cunning are of no avail. They only make the servants more crafty.A servant has often nothing in the world but his good name; and anxiety about this can easily lead one into eye-service; but with singleness of heart better progress is made in this direction.Eye-service spoils the heart, wasting those powers, which would remain united in the fear of the Lord and preserve from weariness also.
Heubner: The higher Master frees from slavery. The Lord regards all; servants and slaves are as well-known to Him as masters and princes. Before Him the heart alone gives rank, and even the most trifling services, if rendered with an honest heart, receive their reward. What a transformation the Lords Judgment will bring about! How much the serving class has to thank Christianity! It has made a freer feeling in service and better masters, and effected all this without a violent subversion of relations.The rough and coarse master makes rough and coarse servants, the gentle master makes gentle servants. The master should not have an imperious, despotic feeling, but a ministering one.
Passavant: This is true, and those who stand high and rule in the world, cannot bethink themselves of it too earnestly and humbly: Before God we are all alike, all of one origin, one nature, one sinand all partakers of one grace, one redemption, one glory.You look for so many virtues and perfections in your maid or man; with such conditions do you think you would be worthy or capable of being man or maid-servant?
Gerlach: Obedience to the bodily master should constantly be directed toward Christ.
[Eadie: And with respect to servants of every denomination, equity requires that we treat them with humanity and kindness; that we endeavor to make their service easy, and their condition comfortable; that we forbear rash and passionate language; that we overlook accidental errors, and remit trivial faults; that we impose only such labor as is reasonable in itself and suitable to their capacity; that our reproofs be calm and our counsels well timed; that the restraints we lay upon them be prudent and salutary; that we allow them reasonable time for refreshment, for the culture of their minds, and for attendance on the worship of God; that we set before them a virtuous example, instil into them useful principles, warn them against wickedness of every kind, especially against the sin which most easily besets them; that we afford them opportunity for reading and private devotion, and furnish them with the necessary means of learning the way of salvation; that we attend to the preservation of their health, and have compassion on them in sickness; and, in a word, that we contribute all proper assistance to render them useful, virtuous, and happy (from Lathrop, Ephesians).R.]
Footnotes:
[12]Eph 6:5.[Literally slaves; but as Braune accepts a reference to free servants, and since in any case the injunction has a wider application, the E. V. need not be altered (against Alford). See Exeg. Notes.R.]
[13]Eph 6:5.[Lachmann (. A. B., a few cursives and fathers) places before , but Tischendorf and recent editors regard this as a conformation to Col 3:22.R.]
[14]Eph 6:6.[The article before (Rec., D.3 K. L) is omitted by recent editors on the authority of . A. B. D.1 F, etc.R.]
[15]Eph 6:7.[The Rec. (with D.3 K. L.) omits , but it is well sustained and generally accepted.R.]
[16]Eph 6:8.[The reading of the Rec.: , is accepted by Griesbach, Scholz, De Wette, Meyer, Tischendorf, Ellicott and others, not so much on external authority (K. L., most cursives, Syriac versions, fathers), as because the very great number of various readings can be best accounted for by regarding this as the original reading. See Ellicott and Meyer, on this point. The second reading in point of preference is that accepted by Lachmann, Rckert Wordsworth: which is found in A. E. (D.1 F. G., ); many cursives, Vulgate. B. has , accepted by Alford; . has the easiest reading: , while we find in cursives and fathers, , , , , between and , besides instead of the latter word. The theory of Meyer is simple: The received reading was the original one; but the transcriber passed directly from to , hence the reading: ; then came the corrections as above, the greater number tending to prove that should come last, as in the Rec.The acceptance of the inverted reading of Lachmann or Alford would require this rendering: that each man if he shall have done any good thing.R.]
[17]Eph 6:8.[The Rec. has , with .1D.3K. L., most cursives, fathers, but is now generally preferred on the authority of 1 A. B. D.1 F. The other reading is regarded by many as taken from Col 3:25, where however the same variation occurs.The article before (Rec, K. L., cursives) is generally rejected, not occurring in the best uncials.R.]
[18]Eph 6:9.[The variations are numerous, but accepted by Lachmann, Tischendorf, Alford, Ellicott, Meyer, Harless, because it has good support (A. B. D.,1 versions and fathers) and best accounts for the occurrence of the other readings. 1 has , while six other variations (in position or through omission) occur. The Rec. ( ) is poorly supported, hut probably arose early, as a correction, the reference to the slaves being misunderstood; partial attempts at restoration led to changes in position (see Meyer).The idea presented, that of a common Master, seems to be better preserved by omitting the word both, which, a literal translation would insert before theirs.R.]
[19][Nearly all English and American commentators accept the exclusive reference to slaves, bondmen (Conybeare); and with good reason, since the word means slave over against a hired servant (Luk 15:17; Luk 15:19), and since the greater proportion of servants in those days were slaves. Eph 6:8 may be quite as readily urged in favor of the exclusive reference. Still the passage has, and was designed to have, a continued validity, which is better indicated by retaining the word servants.R.]
[20][On the distinction between and , which Paul uses in 1Ti 6:1; Tit. 2:21, see Trench, Syn. 28; it is neglected here probably because the former word was to be used again (Eph 6:7) in a higher sense, as indeed implies. The deduction from the latter phrase, that spiritual freedom was left intact is generally accepted, though it is doubtful whether the phrase itself implies this.R.]
[21][The preposition marks the norm of the action; Ellicott: in the way of; Alford: in the spirit of. The substantive is one of Pauls coining, occurring only here and in Col 3:22. Ellicott says: the more correct form is . (D. E. F. G. L. .), but does not put it in his text.R.]
[22][Rueckert makes the first phrase subordinate to the second, removing the comma after (so Tischendorf, ed. 7; against recent editors generally); but this destroys the obvious antithesis.R.]
[23][Eadie, Hodge and Alford render: the slave of Christ, but this is a harsh expression; Ellicott: bond-servants. The idea of purchase and possession is probably implied.R.]
[24][In Col 3:25, the same thought occurs in the former part of the exhortation, with a slightly different reference therefore. See Colossians, pp. 78, 79.Meyer and Alford cite Seneca, Thyest. Eph 607: Vos, quibus rector maris atque terr jus dedit magnum necis atque vil, Ponite inflatos tumidos-que vultus. Quicquid a vobis minor extinescit, major hoc vobis dominus minatur; Omne sub regno graviore regnum estR.]
[25][The reader is referred to the remarks of Dr. Hackett, Philemon, pp. 29 ff., and the extracts there given on the subject of Christianity and slavery. On the general principles which this section implies most commentators agree; and these principles did abolish slavery in the early Christian centuries. Unfortunately there are times when and places where these principles, while theoretically accepted, do not operate toward the desired result; then Gods Providence does quickly and retributively what men would not let His Gospel do. Still emancipation is not necessarily Christian freedom. The Gospel method begins within; the other lays upon Christs Church the responsibility of so teaching the truth that the truth may make free those suddenly released from bondage. That is but the beginning of freedom.R.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
Ver. 5. Servants, be obedient ] The centurion was happy in his servants: and no marvel, for he was a loving master. See Trapp on “ Mat 8:6 “ And observe here that inferior duties are first described; because, 1. They are less willing to subject themselves. 2. They should be readier to perform duty than to expect it. 3. Hereby they shall win upon their superiors, who will lie the heavier upon them if there be strife who shall begin. (Bernard.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 9 .] See on ch. Eph 5:22 . Duties of masters and slaves . Slaves (or as Conyb., ‘ Bondsmen .’ There is no reason to render , servants , as in E. V., for by this much of the Apostle’s exhortation is deprived of point), obey your lords according to the flesh (= , Col 3:22 : not to be joined with : nor can it be here said as so often, that – is united in one idea: for in the context, another description of is brought forward, viz. . Chrys. sees in a consolatory hint that the is : Calv., that their real liberty was still their own: Ellic. in citing these, rightly observes, that however they may be doubted, still both, especially the latter, are obviously deductions which must have been, and which the Apostle might have intended to have been, made) with fear and trembling (see reff., and note on 1Co 2:3 : whence it appears that the . was to be not that of dread, arising from their condition as slaves, but that of anxiety to do their duty, ‘sollicita reverentia, quam efficiet cordis simplicitas.’ Calv.), in (as its element) simplicity (singleness of view: “so Pind., Nem. viii. 61, speaks of in contrast with , treachery: in Aristoph. Plut. 1159, it is opposed to : in Philo, Opif. 36, 39 ( 55, 61, vol. i. pp. 38, 41), it is classed with ,” Harl.) of your heart, as to Christ (again He being the source and ground of all Christian motives and duties), not in a spirit of (according to, measuring your obedience by) eyeservice ( , , Thdrt. Xen. c. xii. 20, , ) as men-pleasers (on , see Lob. on Phryn., p. 621; who, while disapproving of forms such as and , allows ), but as slaves of Christ ( , , . , ; , ; Chrys. The contrast is between and . , and . . . is a qualification of . This is much more natural, than, with Rckert, to make . . . carry the emphasis, and . . to be merely subordinate to it), doing the will of God (serving not a seen master only ( .), but the great invisible Lord of all, which will be the surest guarantee for your serving your earthly masters, even when unseen); from your soul with good will doing service (this arrangement, which is that of Syr., Chr., Jer., Beng., Lachm., Harl., De Wette, seems to me far better than the other (Tischdf., Mey., Ellic., al.) which joins to . . For 1) these words need here no such qualification as : if the will of God be the real object of the man’s obedience, the . will be sufficiently answered: and 2) were it so, it would be more natural to find preceding than following the clause, . , or . , or . , whereas 3) the double qualification, , attached to , describes beautifully the source in himself ( ) and the accompanying feeling towards another ( ) of Christian service. On in this sense, cf. Eur. Androm. 59, , : Xen. con. xii. 5, ; ; and the other examples in Wetst.) as to the Lord and not to men ,
Fuente: Henry Alford’s Greek Testament
Eph 6:5-9 . Other relative duties those of masters and servants. With this compare the paragraph in the sister Epistle, Col 3:22 to Col 4:1 , and the statement in 1Pe 2:18-25 .
Fuente: The Expositors Greek Testament by Robertson
Eph 6:5 . , : servants obey them who according to the flesh are your masters . As in the case of the two relations already dealt with, so here the statement begins with the dependent member, the servant , who in these times was a bond-servant . Many questions would inevitably arise with regard to the duties of masters and servants in a state of society in which slavery prevailed and had the sanction of ancient and undisputed use. Especially would this be the case when Christian slaves (of whom there were many) had a heathen master, and when the Christian master had heathen slaves. Hence the considerable place given in the NT to this relation and the application of Christian principles to it ( cf. 1Co 7:21-22 ; 1Ti 6:1-2 ; Tit 2:9-10 ; and Philemon, in addition to Col 3:22 ; Col 4:1 and 1Pe 2:18-25 ). Here, as elsewhere in the NT, slavery is accepted as an existing institution, which is neither formally condemned nor formally approved. There is nothing to prompt revolutionary action, or to encourage repudiation of the position. Onesimus, the Christian convert, is sent back by Paul to his master, and the institution is left to be undermined and removed by the gradual operation of the great Christian principles of the equality of men in the sight of God, a common Christian brotherhood, the spiritual freedom of the Christian man, and the Lordship of Christ to which every other lordship is subordinate. See especially Goldwin Smith’s Does the Bible Sanction American Slavery? ; Kstlin’s Christliche Ethik , pp. 318, 480, etc.; Mangold’s Humanitt und Christenthum ; Lightfoot’s Colossians and Philemon , pp. 319 329. , as in the case of children so in that of slaves obedience is the comprehensive name for duty, and this as a duty lying within the larger principle of the recognition and honour due to constituted authority (Rom 13:1-7 ; 1Pe 2:13-17 ). For (TR, with [732] [733] [734] [735] , etc.), the better order is (LTTrWHRV, with [736] [737] [738] [739] , etc.), = “those who according to the flesh are your masters” (RV), not “your masters according to the flesh” (AV). In the Pastoral Epistles and 1 Peter the slave’s master is called . The word , limited by the to the designation of a lordship which holds only for material interests and earthly relations, may perhaps have been selected here with a view to the contrast with the whose lordship is absolute, inclusive alike of master and of slave, of earthly and of heavenly relations. : with fear and trembling . The use of the same phrase with regard to Paul himself (1Co 2:3 ), the Corinthians (2Co 7:15 ), and the Philippians (Phi 2:12 ), is enough to show that nothing more is in view here than solicitous zeal in the discharge of duty, anxious care not to come short. : in singleness of your heart . A clause qualifying the obedience itself; not the “fear and trembling,” in which case we should have expected , etc. It states the spirit in which the obedience was to be rendered, not in formality, pretence, or hypocrisy, but in inward reality and sincerity, and with an undivided heart. The noun = the condition of being without folds, simplicity , as contrasted with pretence, dissimulation, insincerity , in the NT is found only in the Pauline writings, and there seven times, with slightly different shades of meaning (Rom 12:8 ; 2Co 8:2 ; 2Co 9:11 ; 2Co 9:13 ; 2Co 11:3 ; Eph 6:5 ; Col 3:22 ; in 2Co 1:12 the preferable reading is ). The phrase occurs again in the first and the last of these passages. : as to Christ. That is, with an obedience regarded as rendered to Christ Himself; cf. in Eph 5:22 , and see also Rom 14:7-9 .
[732] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[733] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[734] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[735] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[736] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[737] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[738] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[739] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Eph 6:5-8
5Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; 6not by way of eye service, as men-pleasers, but as slaves of Christ, doing the will of God from the heart. 7With good will render service, as to the Lord, and not to men, 8knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.
Eph 6:5 “slaves” This is Paul’s third domestic example to show how being filled with the Spirit makes a difference in daily life (cf. Col 3:22). “Slaves” (douloi) refers to household servants.
“be obedient” This is a Present active imperative. There is a great parallel passage in 1Pe 2:18-21. There is an obvious parallel between wives, children and servants, except that wives were not commanded to obey as children (for a period) and slaves are.
SPECIAL TOPIC: PAUL’S ADMONITIONS TO SLAVES
“who are your masters according to the flesh” Here the Greek term flesh (sarx) is used in the sense of the physical, not of evil. This general truth relates to both the Christian masters and pagan masters (i.e., to both kind and unkind bosses). Notice the phrase “in the Lord” is not found here as in the two previous domestic examples (cf. Eph 5:21; Eph 6:1).
Modern western culture does not have slaves, yet this spiritual truth surely applies to Christian employers and Christian employees.
“with fear and trembling” This is a metaphor of respect (cf. 1Co 2:3; 2Co 7:15; Php 2:12).
“in sincerity of heart” This is a metaphor from the term “singleness.” It is used in two ways in the NT (1) sincerity (cf. II Col. 1:12; 11:3; Col 3:22) or (2) liberality (cf. Rom 12:8; 2Co 8:2; 2Co 9:11; 2Co 9:13). In this context it is obviously #1. A believer’s motivation is always the key to proper action, not observation (cf. Eph 6:6-7). Believers live out their lives in every area as unto the Lord (cf. Col 3:22-25 and Rom 14:7-9)! They are motivated not by the worth or merit of another, but by who they are in Christ.
Christian husbands love their wives not because the wives are perfect or deserve it but because they are Christians. This is true of all human interpersonal relationships. Believers love God by loving others made in His image, for whom He died (cf. 1Jn 2:9; 1Jn 2:11; 1Jn 4:20). See Special Topic: Heart at Col 2:2.
“as to Christ” Believers act toward others because of their relationship to Christ, not because of what the others deserve (cf. Eph 5:22; Rom 14:7-9). This is true of husbands and wives, parents and children, masters and slaves. Believers make people priority because of God’s image and love for them, not because of their personal merit.
Eph 6:8 “knowing that whatever good thing” This context is not a worship setting but believers’ daily relationships with others, fellow Christians and nonbelievers. God is concerned with all our actions. There is no secular; all is sacred!
Eph 6:8 a is a third class conditional sentence meaning potential future action. Believers are expected to do good works (cf. Eph 1:4; Eph 2:10; Eph 4:17 to Eph 5:14). Believers are not right with God by good works but they are saved unto good works.
“will receive back from the Lord” God is watching believers’ lives and they will give an account (cf. 2Co 5:10). The Bible does speak of rewards (cf. Mat 5:12; Mat 5:46; Mat 6:1-2; Mat 10:41-42; Luk 6:23; Luk 6:35; 1Co 3:8; 1Co 3:14; 1Co 9:17-18; 2Jn 1:8; Rev 11:18; Rev 14:13; Rev 22:12) and crowns (cf. 1Co 9:25; 2Ti 4:8; Jas 1:23; 1Pe 5:4; Rev 2:10). Paul was stating a general principle similar to Gal 6:7-9.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Servants. App-190.
masters. Greek. kurios. See App-98.
according to. App-104.
fear and trembling. Compare 1Co 2:3, the same phrase.
singleness. Greek. haplotes. See Rom 12:8.
unto = to.
Christ. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
5-9.] See on ch. Eph 5:22. Duties of masters and slaves. Slaves (or as Conyb., Bondsmen. There is no reason to render , servants, as in E. V., for by this much of the Apostles exhortation is deprived of point), obey your lords according to the flesh (= , Col 3:22 : not to be joined with : nor can it be here said as so often, that – is united in one idea: for in the context, another description of is brought forward, viz. . Chrys. sees in a consolatory hint that the is : Calv., that their real liberty was still their own: Ellic. in citing these, rightly observes, that however they may be doubted, still both, especially the latter, are obviously deductions which must have been, and which the Apostle might have intended to have been, made) with fear and trembling (see reff., and note on 1Co 2:3 : whence it appears that the . was to be not that of dread, arising from their condition as slaves, but that of anxiety to do their duty,-sollicita reverentia, quam efficiet cordis simplicitas. Calv.), in (as its element) simplicity (singleness of view: so Pind., Nem. viii. 61, speaks of in contrast with , treachery: in Aristoph. Plut. 1159, it is opposed to : in Philo, Opif. 36, 39 ( 55, 61, vol. i. pp. 38, 41), it is classed with , Harl.) of your heart, as to Christ (again-He being the source and ground of all Christian motives and duties), not in a spirit of (according to, measuring your obedience by) eyeservice ( , , Thdrt. Xen. c. xii. 20, , ) as men-pleasers (on , see Lob. on Phryn., p. 621; who, while disapproving of forms such as and , allows ), but as slaves of Christ ( , , . , ; , ; Chrys. The contrast is between and ., and … is a qualification of . This is much more natural, than, with Rckert, to make … carry the emphasis, and . . to be merely subordinate to it), doing the will of God (serving not a seen master only (.), but the great invisible Lord of all, which will be the surest guarantee for your serving your earthly masters, even when unseen); from your soul with good will doing service (this arrangement, which is that of Syr., Chr., Jer., Beng., Lachm., Harl., De Wette, seems to me far better than the other (Tischdf., Mey., Ellic., al.) which joins to . . For 1) these words need here no such qualification as : if the will of God be the real object of the mans obedience, the . will be sufficiently answered: and 2) were it so, it would be more natural to find preceding than following the clause,- . , or . , or . , whereas 3) the double qualification, , attached to , describes beautifully the source in himself ( ) and the accompanying feeling towards another ( ) of Christian service. On in this sense, cf. Eur. Androm. 59, , : Xen. con. xii. 5, ; ; and the other examples in Wetst.) as to the Lord and not to men,
Fuente: The Greek Testament
Eph 6:5. , servants) He here speaks broadly, namely, of slaves, and of freedmen as a species next to slaves, Eph 6:8, at the end.- , to your masters according to the flesh) It was not proper, after making mention of the true Master [the Lord], Eph 6:4, that such persons should also immediately be absolutely called masters; on that account the rather, he adds, according to the flesh.- , with fear and trembling) precisely as if threatenings, so far as believing masters are concerned, were not taken away, Eph 6:9. He has regard to the condition of slaves in ancient times.- , in singleness (simplicity) of heart) So the LXX. for the Heb. , 1Ch 29:17. This is explained in the following verses, who eye-service is chiefly opposed to singleness; comp. Col 3:22. Slavery is subjected [made subordinate] to Christianity, and not to be considered as joined with it [non committenda cum illo].
Fuente: Gnomon of the New Testament
Eph 6:5
Eph 6:5
Servants, be obedient unto them that according to the flesh are your masters,-The apostle recognized the slavery of human beings in both master and slave. Slavery is a political relation, established by political governments. The Lord did not violently interfere with political relations. It was not an indissoluble relationship like husband and wife, parent and child. Slavery was in force in all the countries to which letters were addressed. Indeed, it was in force in all countries at that time. Christ did not propose to break up such relations by violence. He recognized the relationship, regulated it, and put in operation principles that in their workings would so mold public sentiment as to break down all evil relations and sinful institutions. Slavery was so treated.
with fear and trembling,-With earnest, conscientious care and reverence. [The fear enjoined is no dread of human displeasure, or the masters whip or tongue. It is the same fear and trembling’ with which the child of God is to work out his own salvation. (Php 2:12). The inward work of the souls salvation and the outward work of the busy hands on the farm, in the mine, at the factory, or in the lowest domestic duties-all alike are to be performed under a solemn responsibility to God and in the presence of Christ who understands every kind of work, and will render to each of his servants just and exact reward.]
in singleness of your heart,-The honest desire to do right for its own sake, with inward sincerity, knowing it was their duty; and even if it was irksome, doing it pleasantly, with no feeling of reluctance, but genuine good will.
as unto Christ;-The Christian servant was required to obey his master not only from fear, but for conscience sake. It was not only to please the master, but to please Christ. It was an added obligation to fidelity in the service rendered.
Fuente: Old and New Testaments Restoration Commentary
5. Exhortations to Servants and Masters
CHAPTER 6:5-9
The servants exhorted were slaves. Slavery existed throughout the Roman Empire at that time. Nowhere is slavery attacked in the New Testament, nor is there a statement telling believers that it was a sin to own slaves and incompatible with the gospel. Paul wrote a courteous letter to Philemon and sent it by Onesimus, the runaway slave, who probably had stolen money from Philemon, his master. The gospel is not here to reform the world, to meddle with social conditions and politics.
The slaves here exhorted were Christians. They all belonged to the one body where there is neither Greek nor Jew, bond nor free. They were in Christ, saved by grace and seated in Christ in the heavenly places. What did it matter if they were but slaves! Did not Gods well beloved Son walk on this earth as a servant, yea, the servant of all! In all their bonds they were the servants of Christ. Their service was to be rendered as unto the Lord and not unto men. The Lord would give them their reward. How happy these believing slaves must have been! And the Christian masters were to remember the one Master in heaven, with whom there is no respect of persons.
Fuente: Gaebelein’s Annotated Bible (Commentary)
be: Gen 16:9, Psa 123:2, Mal 1:6, Mat 6:24, Mat 8:9, Act 10:7, Act 10:8, Col 3:22, 1Ti 6:1-3, Tit 2:9, Tit 2:10, 1Pe 2:18-21
according: Phm 1:16
with: 1Co 2:3, 2Co 7:15, Phi 2:12, 1Pe 3:2
in: Eph 6:24, Jos 24:14, 1Ch 29:17, Psa 86:11, Mat 6:22, Act 2:46, 2Co 1:12, 2Co 11:2, 2Co 11:3
as: Eph 1:1-23, 1Co 7:22, Col 3:17-24
Reciprocal: Gen 16:8 – Sarai’s maid Gen 24:33 – General Gen 30:29 – General Gen 31:6 – General Luk 11:34 – single Rom 12:8 – with simplicity Rom 12:11 – serving Rom 13:7 – fear to Eph 5:22 – as Eph 6:1 – in Eph 6:7 – as Eph 6:9 – the same Heb 10:22 – a true
Fuente: The Treasury of Scripture Knowledge
(Eph 6:5.) , -Slaves, be obedient to your masters according to the flesh. The phrase , though the article be not repeated, qualifies , and so some MSS., such as A, B, read , imitating Col 3:22. Koppe, Olshausen, and Meyer suppose in the phrase a tacit contrast to a- . Still there is no need for such a supposition, for the contrast belongs, not to such a supposed formula, but pervades the entire paragraph-the Master, or the Lord, the Master in heaven. Various meanings have been attached to the phrase, many of which are inferences rather than explanations. The formula plainly denotes a corporeal or external relationship. 1Co 1:26; 2Co 5:16, etc. Their master’s sway was only over the body and its activities, and the relation was one which was bounded by bodily limits in its sphere and exactions. So that, such being its nature, the inferential exegesis of Chrysostom is plain, that the tyranny endured by the slave was only -a temporary and brief despotism. The exegesis of Harless is a mere deduction in the form of a truism, that in the predicate lies this idea, though in one jurisdiction they were free, still they had masters in their earthly relations. Not less an inference is the thought of Calvin, mitigat quod potuisset esse nimis asperum in statu servili. If the relation of master and slave be only , then it is also a just deduction on the part of Grotius, Rckert, Matthies, Baumgarten-Crusius, Kistmacher, and others, that such a relation has reference only to external or earthly matters, and leaves spiritual freedom intact. Even Seneca could say-Ser vitus non in totum hominem descendit; excipitur animus. Now, if the slave followed the apostle’s advice, he acquired happiness, and commended the new religion; while sullenness and refractory insolence, on pretence of spiritual freedom, would have led to misery, and brought an eclipse on Christianity.
The apostle, in the following clauses, hits upon those peculiar vices which slavery induces, and which are almost inseparable from it. The slave is tempted to indolence and carelessness. When a man feels himself doomed, degraded, and little else than a chattel, driven to work, and liable at any moment to be sent to the market-place and sold as an ox or a horse, what spring of exertion or motive to obedience can really exist within him? The benevolent shrewdness of Seneca (Ep. 47) had led him to say-Arrogantiae proverbium est, totidem esse hostes quot servos. Non habemus illos hostes, sed facimus. The apostle urges this obedience to be-
-with fear and trembling. The words do not mean with abject terror, but with that respect and reverence which their position warranted. The strong language shows, according to some, that this fear and trembling are not before fleischli lordes, but before the one Divine Lord. The words occur 1Co 2:3, 2Co 7:15, Php 2:12, and in two of these places they seem to describe sensations produced by mere human relationships. The preposition indicates that such emotions were to be the regular accompaniments of obedience:-
-in singleness of your heart. While in the first clause refers to the accompaniment of obedience, here, as usual, characterizes the internal element. Singleness of heart is plainly opposed to duplicity; , quasi plicis carens. Tittmann, De Syn. p. 28; Beck, Seelenl. p. 166; Rom 12:8; 2Co 8:2; 2Co 9:11; Jam 1:5. The slave is ever tempted to appear to labour while yet he is loitering, to put on the seeming of obedience and obey with a double heart. The counsel of the apostle therefore is, that he should obey in singleness of aim, giving undivided effort and attention to the task in hand, for it was to be done-
-as to Christ; the dative governed by the verb . Obedience with all these characteristics was to be yielded to earthly masters as to Christ. As common and secular inducements can have but small influence on the mind of a slave, so the apostle brings a religious motive to bear upon him. See under Eph 5:22.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 6:5. The word servant in the King James Version comes from a number of Greek originals. The one in this verse is the most frequently used, and it means a slave or servant as we commonly use the term. It is from DOULOS, and Thayer defines it, “a slave, bondman, man of servile [“slavish”] condition.” In the time of Christ and the apostles the Roman Empire contained millions of slaves. These were not all inferior persons as to intelligence, but were the victims of war or other conditions over which they had no control. The prevalence of these persons explains why so many references are made to them in the New Testament. Jesus did not intend to interfere with the relation of master and servant, but He did give many instructions about the duties of each to the other when either became a Christian. Hence our verse commands the servants to obey their masters. According to the flesh denotes they were their masters in temporal things only. With fear and trembling. Not fear of punishment from the master, for that would be equivalent to “eyeservice” which is condemned in the next verse. Following his definition of the original for trembling, Thayer gives the following comment: “Used to describe the anxiety of one who distrusts his ability completely to meet all requirements, but religiously does his utmost to fulfill his duty.” Singleness means with sincerity from the heart. As unto Christ. A faithful servant of Christ will strive to do his duty because it is right, and a slave also should be conscientious in serving his master.
Fuente: Combined Bible Commentary
Eph 6:5. Servants; lit, bondmen, slaves. While the passage has its very obvious application to all servants, the word itself refers to slaves. The last clause of Eph 6:8 (bondman or free) does not oppose this view. The application of the principles here involved must legitimately result in the abolition of slavery; but the Apostle rightly deemed it of more importance to secure Christian ethics in the already existing relation than to violently overthrow it. Here is the true point of view for Christian reformers. When these principles fail to secure the proper result, Gods Providence does quickly and retributively what His professed people would not permit the gospel to do.
Be obedient, or, obey, as in Eph 6:1.
According to the flesh your masters. The best authorities give this order, and the phrase suggests that there is a higher Master (Eph 6:7), Others find in the expression a limitation of the idea of servitude, as temporary or merely bodily; but this is not probable.
With fear and trembling; with anxious, conscientious solicitude, in singleness of heart, as the element of their anxious service; opposed to duplicity, in which the inner disposition and outward appearance do not correspond.
As to Christ. The distinctly Christian motive is especially important here, as common and secular inducements can have but small influence on the mind of a slave (Eadie). The same motive ought to have validity in connection with the duties of any Christian employ, from a cabinet minister to a day laborer. Fidelity is a rare virtue when this basis does not exist.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The general duty incumbent upon servants: that of obedience to their masters, according to the flesh, that is, in temporal things only; obey your earthly masters in things pertaining to the world, leaving the soul and conscience to God only, who alone is the sovereign Lord of it. Christian liberty is not inconsistent with evil subjection; such as are God’s freemen may be servants to men, though not the servants of men; and, as servants, obedience is their duty in all lawful things.
Observe, 2. The qualifications and properties of this obedience, which is due and payable from servants to masters.
1. It must be with fear and trembling, that is, with fear of displeasing them; yet they must not act barely from fear, but out of love, both to God and their master.
2. It must be in singleness of heart, in great simplicity and sincerity of spirit, without guile, hypocrisy, and dissimulation.
3. They must eye their great Master in heaven, in all the services they perform to their masters here on earth, not with eye-service.
But how should servants have an eye to their great Master in heaven?
Ans. They should have an eye to the presence of their great Master, to the glory of their great Master, to the command of their great Master, and to the assistance and acceptance of their Master in heaven.
Learn hence, That our eyeing of God in all the services we perform, and making him the judge and spectator of all our actions, will be a singular help to make us sincere and single-hearted in all we do, and in all we design.
Again, 4. Their service must be performed with good-will, that is, with cheerfulness and delight, not grudgingly, unpleasantly, or from fear of punishment only; eyeing the Lord Christ in all that service they do for men.
Learn hence, That the meanest and basest services and employments, in the place and station which God sets us in, being done with right ends, is service done to Christ, and as such shall be accepted and rewarded by him: With good-will doing service, as to the Lord, and not to men.
Observe lastly, The reward which the Holy Ghost propounds, as an encouragement to poor servants in their obedience to their masters, and that is, the assurance of a reward from God, whatever disappointment they meet with from men; knowing that whatever a man doth out of obedience to the Lord, a reward of the same shall he receive, whether he be a poor bond-servant, or a free man and master.
Note here, How the basest drudgery of servants, when performed in obedience to God, and with an eye at his glory, is called here a good work, and shall not fail of a good reward. Whatsoever good thing any man doeth: when a poor servant scours a ditch, or does the meanest drudgery, God will reward him for it; for he looketh not at the beauty, splendour, and greatness, of the work but at the integrity and honesty of the workman; the mean and outwardly base works of poor servants, when honest and sincere, shall find acceptance with God, and be rewarded by him, as well as the more splendid, honourable, and expensive works of their rich masters: the same shall he receive of the Lord, whether he be bond or free.
Fuente: Expository Notes with Practical Observations on the New Testament
Duties of Slaves
Christ and his apostles did not violently oppose slavery, but set in motion the principles that would destroy it. Paul told Christian slaves to have proper respect for their master’s authority. He said they should serve their masters sincerely, with no hidden motives. All of a Christian’s acts are preformed in service to Christ as the true master of our lives (6:5; Gal 2:20 ).
Some would perform their tasks to be visually pleasing. Their work would not meet the test of a thorough inspection. Others only worked when someone in authority could see them. Either of these two actions is wrong because it is eye-service designed only to please men. Christ’s servant will put his heart into his labors because he is working for God first (6:6; compare Mat 5:14-16 ).
Instead of giving grudging service, Paul instructed the Christian slave to serve with kindness, again because he is ultimately Christ’s slave (6:7). Though the earthly master may be impossible to please, Christ sees every good work done in his service. He will reward good labors in the day of judgment. Christ’s rewards extend to all men equally. There is no class or distinction in Christ (6:8; Gal 3:28-29 ).
Fuente: Gary Hampton Commentary on Selected Books
Eph 6:5-8. Servants , bond-servants; or he may include also those that were in the station of hired servants; be obedient to your masters For the gospel does not cancel the civil rights of mankind; according to the flesh That is, who have the command of your bodies, but not of your souls and consciences. Or, the expression may mean, who are your masters according to the present state of things: hereafter the servant will be free from his master; with fear and trembling A proverbial expression, implying the utmost care and diligence; in singleness of heart With a single eye to the providence and will of God; as unto Christ With that sincerity and uniformity of conduct, which a regard to the honour of Christ, and his all-seeing eye, will require and produce. Not with eye- service Serving your masters better when under their eye than at other times; as mere men-pleasers Persons who have no regard to the pleasing of God; but as the servants of Christ As those that desire to approve themselves his faithful servants; doing the will of God from the heart Performing that duty to your masters which God requires of you; or doing whatever you do as the will of God, and with your might. With good-will doing service Not with reluctance, but cheerfully, and from a principle of love to them and their concerns; as to the Lord, and not to men Regarding him more than men, and making every action of common life a sacrifice to God, by having an eye to him in all things, even as if you had no other master. Knowing that whatsoever good thing Whether for kind or degree; any man doth Though never so poor and mean, in one station of life or another; the same shall he receive of the Lord That is, a full and adequate recompense; whether he be bond or free A slave or a free-man; whether he be the meanest servant or the greatest prince. For God is the universal guardian and protector of his people, and esteems men, not according to their stations in the world, but according to their behaviour in those stations, whether high or low.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5-9. This paragraph beautifully expounds the relation between the master and slave; as servant here is doulos, which always means a slave, as oiketees is the word for hired servants. Slavery was common in all nations in Pauls day. The gospel is not a political, but a spiritual power. Hence, while it provides sanctifying grace competent to superinduce perfect harmony, love, peace, brotherhood, and charity between the master and servant, so as to make their home a little heaven, yet it lays deep in the heart of both those sanctified principles which will, in due time, utterly and eternally undermine and abolish the institution of human slavery. My great-grandfather, when converted under the preaching of Bishop Asbury in old Virginia, owned thirty Negro slaves. On arrival at his home, he called them all into his house, told them his experience, fell on his knees, and prayed for them, got up, and bade them a loving adieu, exhorting them to meet him in heaven, saying, Go now whither you will, you are as free as I am. Though we always lived in a slave State, that was the finale of slavery in our family.
Fuente: William Godbey’s Commentary on the New Testament
Eph 6:5-9. Slaves must render obedience to their earthly masters as unto Christ, in a spirit of fear and reverence, and with undivided allegiance; not trying merely to do such work as may pass muster before the eye of a human taskmaster (cf. Exp., July 1915), but doing heartily the will of God as the slaves of Christ; with cheerfulness fulfilling the slaves task, as to the Lord and not unto men; knowing that the slave, like the free man, shall receive the reward of his work at the Lords hands. Masters are to exhibit a corresponding temper towards their slaves, avoiding threats; knowing that the common Master is in heaven, and that His judgment is independent of human disparities of status.
Fuente: Peake’s Commentary on the Bible
Verse 5
In singleness of your heart; in faithfulness and honesty.
Fuente: Abbott’s Illustrated New Testament
SECTION 14. DIRECTIONS TO SERVANTS AND MASTERS.
CH. 6:5-9.
Servants, obey them that are masters according to flesh, with fear and trembling, in singleness of heart as to Christ; not by way of eye-service as men-pleasers, but as servants of Christ, doing the will of God from the heart; with good-will doing service, as for the Lord and not for men; knowing that, whatever good thing each one does, this he will receive from the Lord, whether he be a servant or a free man.
And, ye masters, do the same things to them, forbearing threatening, knowing that the Lord both of them and of you is in heaven; and there is no respect of persons with Him.
Eph 6:5. Contains a general precept for slaves. This is further expounded in Eph 6:6-7; and is supported in Eph 6:8 by a broad principle pertaining alike to slaves and freemen.
Servants, (or slaves,) obey your lords according to flesh: word for word as in Col 3:22 except that in all things is omitted here.
Fear and trembling: as in Php 2:12. It is a counterpart of fearing the Lord in Col 3:22; and describes in strong language an anxious desire to do right and a consciousness of the spiritual peril of disobedience.
In singleness of your heart: almost word for word as in Col 3:22. There may be an apparent fear arising from duplicity of heart.
As for Christ: in conspicuous contrast to the lords according to flesh. The slave must look upon obedience to his earthly master as obedience rendered to Christ.
Eph 6:6-7. Exposition, negative and positive, of what is involved in as to Christ.
By-way-of eye-service: taking as their principle of action a service aiming only at the eye of a human lord. Slightly different in form from with eye-service in Col 3:22.
As servants of Christ: positive exposition, after the negative exposition just given, of the words as to Christ in Eph 6:5. As servants of Christ, they are doing the will of God: for every command and purpose of Christ is from God and for God.
From the head: as in Col 3:23.
With good-will: parallel with from the heart, adding to it the idea of gladness. While serving earthly masters, they do so gladly: for they look upon their service as for the Lord Jesus Christ, and not for men. They do the bidding of men, but their real aim is to please a Master in heaven.
Eph 6:8. A great and broad truth underlying and supporting the specific direction just given and expounded. A close parallel in Col 3:24. From Christ, the real Master, there will be reward corresponding exactly to the work done, whether by a Christian slave or a Christian freeman.
Eph 6:9. And ye masters or lords: like and ye fathers in Eph 6:4. To the precepts for slaves is now added a precept for masters. So Col 4:1.
The same things do ye to them: treat the slave on the principle just expounded for his treatment of you.
Threatening, or literally the threatening: a common fault of masters. For it is easier to threaten than to punish. Threatening is often an empty and irritating assertion of authority.
Knowing that etc.: as in Col 4:1. The action, as of the slave, so of the master, must be guided by knowledge.
Both of them and of you: emphatic. Master and slave are put side by side as servants of the one Master in the heavens. So Col 4:1.
Respect-of-persons: as in Col 3:25.
With Him: literally in His presence. Before the judgment seat of Christ in heaven respect of appearances has no place. Close parallel in Rom 2:11.
Speaking to slaves, Paul reminds them that their masters are such only in reference to the outward and bodily life. He nevertheless bids the slave to obey his lord, with anxious care to do right, and with a pure motive, looking upon his obedience as really paid to Christ. Such service will not be designed merely to catch the eye or to please men. It will be a service of Christ, doing Gods will heartily and gladly, as work done for Christ and not for men. This exhortation Paul supports by the universal principle that every good thing, by whomever done, will be rewarded by Christ.
Masters have their duties as well as slaves, duties based on the same broad principles. Especially must they avoid threatening, a common fault of the stronger party. This will be easily avoided by those who believe that both Master and servant stand before an impartial Master in heaven.
Fuente: Beet’s Commentary on Selected Books of the New Testament
Servants, be obedient to them that are [your] masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
We need to understand this text in light of the position of the slave. The slave was considered as one of three classifications of farming equipment. There were the slaves, the animals and the equipment – just a different class of farm equipment; a slave is only a tool that is able to talk. A sick or maimed slave was not worth expending any effort – simply a tool that won’t work any longer.
“Obedient” is the same word that is used in verse one where we saw the child was to “obey” the parent. There is an element of listening in this word. It means that the one that is obeying is listening to the one giving the request. The listening would also result in a better execution of the request which will result in a better servant or child.
I don’t mean to demean computer telephone and email support people, but seldom do I find one that is interested in listening to the request. Often they will interrupt me in the middle of my first question with an answer to a question I have not asked, nor was I in the process of asking.
I recall one email exchange where I asked a question and the result was a long-winded reply that did not relate to my question at all. I replied that I would like for the person to read my original question and answer it rather than the one I did not ask. The reply to my reply was not actually a reply to my reply, nor the original question, it was a reply to some figment of his imagination, for it had nothing to do with my question either. Finally on the third try, he read my question and answered it fairly quickly.
When you relate to another, be sure that you listen to what is being said, and listen carefully so that you can respond as you ought rather than as you desire.
I find, also, that many Christians in leadership positions have a tendency to ask questions to show interest, but they seldom are really listening nor interested. If you ask questions, listen with interest to the answer.
The servant is to listen carefully to the request of the master so that they can do the task with the utmost clarity and quickness.
“To them that are [your] masters” is one word and that is the word that is normally translated Lord. This master is to have the response that the Lord Himself would expect. Our response to the employers is to be as if we are responding to Christ – a very heavy responsibility we have in the workplace.
The verb “obedient” is an imperative and a present tense – a command for ongoing living as a servant, or in our society, an employee.
The rest of the verse explains just how this is to be done – in fear and trembling and in singleness or simplicity of the heart – as unto Christ. We seem to be responsible for taking this obedience very seriously.
Since we are relating this to the employee relationship – and it is such a relationship. Servant is a bondservant, one that has placed themselves under the authority of another. This describes well the employee/employer relationship. I, however, do not see this relationship, nor this attitude in the work place.
I see lack of respect, I see lack of obedience, I see lack of actual work and I see lack of any portion of this verse in the work of many employees. The attitude today is more of the employee thinking they are the employer and that they are there to tell the employer how to run his business. There is complaining, there is bickering and there is little similarity to what should be.
Christ would have His people submit to those that they are under with FEAR AND TREMBLING WITH SINGLENESS OF HEART!
Singleness relates to simplicity, it relates to bountiful, and it relates to mental honesty. It can relate to generosity of heart as well. Does that sound like most Christian employees you know? I trust that is true, but I fear it is not.
God would have us serve our employers as He would have us serve Him.
Just one further application. Missionaries that are on the field are there to serve their Lord and Savior, and I trust that they are doing so with fear, and trembling and singleness of heart. A total service to Him rather than to self or things.
It is easy, when no one is watching, to become lax in our responsibilities. This is one reason many mission organizations place several missionaries in the same place – there is more accountability to the Lord and the contributors. One mission, though they have stopped doing it, required each missionary to do a self-evaluation for their overseer quarterly, including goals and how they are doing on those goals. The overseer then wrote a letter to the contributor yearly to tell them what their missionary is doing and what the goals are and how they are going to approach them. This gives indication of the work as well as it gives the giver some specific items to pray about.
It was a very beneficial practice that should not been allowed to die.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
6:5 {7} Servants, be obedient to them that are [your] masters {8} according to the flesh, with {d} fear and trembling, in singleness of your heart, as unto Christ;
(7) Now he descends to the third part of a family, that is, to the duty both of the masters and of the servants. And he shows that the duty of servants consists in a hearty love and reverence for their masters.
(8) He moderates the sharpness of service, in that they are spiritually free even though they are servants, and yet that spiritual freedom does not take away physical service: insomuch that they cannot be Christ’s, unless they serve their masters willingly and faithfully, as much as they may with clear conscience.
(d) With careful reverence: for slavish fear is not allowable, much less in Christian servants.
Fuente: Geneva Bible Notes
The duty of slaves 6:5-8
The third group that Paul addressed was slaves and masters (cf. 1Co 7:17-24). Most slaves served in the home in Paul’s day, so this section fits in well with what precedes about other household relationships. Some students of Roman history have estimated that about one-third of the population in the Roman Empire at this time was slaves, approximately 60 million individuals. [Note: Wood, p. 83.] Many of these people were Christians. Most ancient Greeks and Romans regarded slaves as little more than living tools. [Note: See the excursus on slavery in Paul’s time in Hoehner, Ephesians, pp. 800-04.]
"Aristotle lays it down that there can never be friendship between master and slave, for master and slave have nothing in common; ’for a slave is a living tool, just as a tool is an inanimate slave.’ A slave was nothing better, and had no more rights, than a tool. Varro, writing on agriculture, divided agricultural instruments into three classes-the articulate, the inarticulate and the mute. The articulate comprises the slaves; the inarticulate the cattle; and the mute the vehicles. The slave is no better than a beast who happens to be able to talk. Cato gives advice to a man taking over a farm. He must go over it and throw out everything that is past its work; and old slaves too must be thrown out on the scrap heap to starve. When a slave is ill it is sheer extravagance to issue him with normal rations. The old and sick slave is only a broken and inefficient tool." [Note: Barclay, p. 213.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul contrasted masters according to the flesh with the Master of the human spirit, namely, Jesus Christ. Christian slaves owed their earthly masters obedience. Obedience demonstrated their submission to Christ (cf. Eph 5:22).
"Christianity does not offer us escape from circumstances; it offers us conquest of circumstances." [Note: Ibid., p. 214.]
Seven qualifications describe proper obedience. Service was to be respectful (with fear, reverence; cf. Eph 5:33). Second, it was to be with "trembling" or "fear," that is, with care that the slave not make a mistake. Third, it was to be sincere, without hypocrisy or duplicity. Fourth, service should be as to the Lord.