TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 6:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
Here we have further directions concerning relative duties, in which the apostle is very particular.
I.The duty of children to their parents.
Come, you children, hearken to me, I will teach you the fear of the Lord. The great duty of children is to obey their parents (Eph 6:1), parents being the instruments of their being, God and nature having given them an authority to command, in subserviency to God; and, if children will be obedient to their pious parents, they will be in a fair way to be pious as they are. That obedience which God demands from their children, in their behalf, includes an inward reverence, as well as the outward expressions and acts. Obey in the Lord. Some take this as a limitation, and understand it thus: "as far as is consistent with your duty to God." We must not disobey our heavenly Father in obedience to earthly parents; for our obligation to God is prior and superior to all others. I take it rather as a reason: "Children, obey your parents; for the Lord has commanded it: obey them therefore for the Lord's sake, and with an eye to him." Or it may be a particular specification of the general duty: "Obey your parents, especially in those things which relate to the Lord. Your parents teach you good manners, and therein you must obey them. They teach you what is for your health, and in this you must obey them: but the chief things in which you are to do it are the things pertaining to the Lord." Religious parents charge their children to keep the ways of the Lord, Gen 18:19. They command them to be found in the way of their duty towards God, and to take heed of those sins most incident to their age; in these things especially they must see that they be obedient. There is a general reason given: For this is right, there is a natural equity in it, God has enjoined it, and it highly becomes Christians. It is the order of nature that parents command and children obey. Though this may seem a hard saying, yet it is duty, and it must be done by such as would please God and approve themselves to him. For the proof of this the apostle quotes the law of the fifth commandment, which Christ was so far from designing to abrogate and repeal that he came to confirm it, as appears by his vindicating it, Mat 15:4, etc. Honour thy father and mother (Eph 6:2), which honour implies reverence, obedience, and relief and maintenance, if these be needed. The apostle adds, which is the first commandment with promise. Some little difficulty arises from this, which we should not overlook, because some who plead for the lawfulness of images bring this as a proof that we are not bound by the second commandment. But there is no manner of force in the argument. The second commandment has not a particular promise; but only a general declaration or assertion, which relates to the whole law of God's keeping mercy for thousands. And then by this is not meant the first commandment of the decalogue that has a promise, for there is no other after it that has, and therefore it would be improper to say it is the first; but the meaning may be this: "This is a prime or chief commandment, and it has a promise; it is the first commandment in the second table, and it has a promise." The promise is, That it may be well with thee, etc., Eph 6:3. Observe, Whereas the promise in the commandment has reference to the land of Canaan, the apostle hereby shows that this and other promises which we have in the Old Testament relating to the land of Canaan are to be understood more generally. That you may not think that the Jews only, to whom God gave the land of Canaan, were bound by the fifth commandment, he here gives it a further sense, That it may be well with thee, etc. Outward prosperity and long life are blessings promised to those who keep this commandment. This is the way to have it well with us, and obedient children are often rewarded with outward prosperity. Not indeed that it is always so; there are instances of such children who meet with much affliction in this life: but ordinarily obedience is thus rewarded, and, where it is not, it is made up with something better. Observe,
1.The gospel has its temporal promises, as well as spiritual ones.
2.Although the authority of God be sufficient to engage us in our duty, yet we are allowed to have respect to the promised reward: and,
3.Though it contains some temporal advantage, even this may be considered as a motive and encouragement to our obedience.
II.The duty of parents:
And you fathers, Eph 6:4. Or, you parents, 1. "Do not provoke your children to wrath. Though God has given you power, you must not abuse that power, remembering that your children are, in a particular manner, pieces of yourselves, and therefore ought to be governed with great tenderness and love. Be not impatient with them, use no unreasonable severities and lay no rigid injunctions upon them. When you caution them, when you counsel them, when you reprove them, do it in such a manner as not to provoke them to wrath. In all such cases deal prudently and wisely with them, endeavouring to convince their judgments and to work upon their reason." 2. "Bring them up well, in the nurture and admonition of the Lord, in the discipline of proper and of compassionate correction, and in the knowledge of that duty which God requires of them and by which they may become better acquainted with him. Give them a good education." It is the great duty of parents to be careful in the education of their children: "Not only bring them up, as the brutes do, taking care to provide for them; but bring them up in nurture and admonition, in such a manner as is suitable to their reasonable natures. Nay, not only bring them up as men, in nurture and admonition, but as Christians, in the admonition of the Lord. Let them have a religious education. Instruct them to fear sinning; and inform them of, and excite them to, the whole of their duty towards God."
III.The duty of servants.
This also is summed up in one word, which is, obedience. He is largest on this article, as knowing there was the greatest need of it. These servants were generally slaves. Civil servitude is not inconsistent with Christian liberty. Those may be the Lord's freemen who are slaves to men. "Your masters according to the flesh (Eph 6:5), that is, who have the command of your bodies, but not of your souls and consciences: God alone has dominion over these." Now, with respect to servants, he exhorts,
1.That they obey with fear and trembling. They are to reverence those who are over them, fearing to displease them, and trembling lest they should justly incur their anger and indignation.
2.That they be sincere in their obedience: In singleness of heart; not pretending obedience when they design disobedience, but serving them with faithfulness.
3.They should have an eye to Jesus Christ in all the service that they perform to their masters (Eph 6:5-7), doing service as to the Lord, and not to men; that is, not to men only or principally. When servants, in the discharge of the duty of their places, have an eye to Christ, this puts an honour upon their obedience, and an acceptableness into it. Service done to their earthly masters, with an eye to him, becomes acceptable service to him also. To have an eye to Christ is to remember that he sees them and is ever present with them, and that his authority obliges them to a faithful and conscientious discharge of the duties of their station.
4.They must not serve their masters with eye-service (Eph 6:6) - that is, only when their master's eye is upon them; but they must be as conscientious in the discharge of their duty, when they are absent and out of the way, because then their Master in heaven beholds them: and therefore they must not act as men-pleasers - as though they had no regard to the pleasing of God, and approving themselves to him, if they can impose upon their masters. Observe, A steady regard to the Lord Jesus Christ will make men faithful and sincere in every station of life.
5.What they do they must do cheerfully: Doing the will of God from the heart, serving their masters as God wills they should, not grudgingly, nor by constraint, but from a principle of love to them and their concerns. This is doing it with good-will (Eph 6:7), which will make their service easy to themselves, pleasing to their masters, and acceptable to the Lord Christ. There should be good-will to their masters, good-will to the families they are in; and especially a readiness to do their duty to God. Observe, Service, performed with conscience, and from a regard to God, though it be to unrighteous masters, will be accounted by Christ as service done to himself.
6.Let faithful servants trust God for their wages, while they do their duty in his fear: Knowing that whatsoever good thing (Eph 6:8), how poor and mean soever it may be, considered in itself, - the same shall he receive of the Lord, that is, by a metonymy, the reward of the same. Though his master on earth should neglect or abuse him, instead of rewarding him, he shall certainly be rewarded by the Lord Christ, whether he be bond or free, whether he be a poor bond-servant or a freeman or master. Christ regards not these differences of men at present; nor will he in the great and final judgment. You think, "A prince, or a magistrate, or a minister, that does his duty here, will be sure to receive his reward in heaven: but what capacity am I, a poor servant, in, of recommending myself to the favour of God." Why, God will as certainly reward thee for the meanest drudgery that is done from a sense of duty and with an eye to himself. And what can be said more proper either to engage or to encourage servants to their duty?
IV.The duty of masters:
"And you masters, do the same things unto them (Eph 6:9); that is, act after the same manner. Be just to them, as you expect they should be to you: show the like good-will and concern for them, and be careful herein to approve yourselves to God." Observe, Masters are under as strict obligations to discharge their duty to their servants as servants are to be obedient and dutiful to them. "Forbearing threatening; anientes - moderating threatening, and remitting the evils with which you threaten them. Remember that your servants are made of the same mould with yourselves, and therefore be not tyrannical and imperious over them, knowing that your Master also is in heaven:" some copies read, both your and their Master. "You have a Master to obey who makes this your duty; and you and they are but fellow-servants in respect of Christ. You will be as punishable by him, for the neglect of your duty, or for acting contrary to it, as any others of meaner condition in the world. You are therefore to show favour to others, as ever you expect to find favour with him; and you will never be a match for him, though you may be too hard for your servants." Neither is there respect of persons with him; a rich, a wealthy, and a dignified master, if he be unjust, imperious, and abusive, is not a jot the nearer being accepted of God for his riches, wealth, and honour. He will call masters and servants to an impartial account for their conduct one to another, and will neither spare the former because they are more advanced nor be severe towards the latter because they are inferior and mean in the world. If both masters and servants would consider their relation and obligation to God and the account they must shortly give to him, they would be more careful of their duty to each other. Thus the apostle concludes his exhortation to relative duties.
Historical interpretation
Four Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let the husbands love their wives, remembering that, at the creation, one woman, and not many, was given to one man. Let the wives honour their husbands, as their own flesh; and let them not presume to address them by their names. Let them also be chaste, reckoning their husbands as their only partners, to whom indeed they have been united according to the will of God. Ye parents, impart a holy training to your children. Ye children, "honour your parents, that it may be well with you."
That we must obey parents.
In the Epistle of Paul to the Ephesians: "Children, be obedient to your parents: for this is right. Honour thy father and thy mother (which is the first command with promise), that it may be well with thee, and thou mayest be long-lived on the earth."
And that fathers also should not be harsh in respect of their children.
Also in the same place: "And, ye fathers, drive not your children to wrath: but nourish them in the discipline and rebuke of the Lord."
This law is given to children: Since their parents are the enablers of their existence, they are to obey them. The principle is that they reverence those through whom they exist.
As a man in forming a body, places the head first, after that the neck, then the feet, so does the blessed Paul proceed in his discourse. He has spoken of the husband, he has spoken of the wife, who is second in authority, he now goes on by gradual advances to the third rank-which is that of children. For the husband has authority over the wife, and the husband and the wife over the children.
Here he has not a word of discourse concerning Christ, not a word on high subjects, for he is as yet addressing his discourse to tender understandings. And it is for this reason, moreover, that he makes his exhortation short, inasmuch as children cannot follow up a long argument. For this reason also he does not discourse at all about a kingdom, (because it does not belong to the tender age of childhood to understand these subjects,) but what a child's soul most especially longs to hear, that he says, namely, that it shall "live long." For if any one shall enquire why it is that he omitted to discourse concerning a kingdom, but set before them the commandment laid down in the law, he does this because he speaks to them as infantile, and because he is well aware that if the husband and the wife are thus disposed according to the law which he has laid down, there will be but little trouble in securing the submission of the children. For whenever any matter has a good and sound and orderly principle and foundation, everything will thenceforward go on with method and regularity, with much facility: the more difficult thing is to settle the foundation, to lay down a firm basis. "Children," saith he, "obey your parents in the Lord," that is, according to the Lord. This, he means to say, is what God commands you. But what then if they shall command foolish things? Generally a father, however foolish he may be himself, does not command foolish things. However, even in that case, the Apostle has guarded the matter, by saying, "in the Lord"; that is, wherever you will not be offending against God. So that if the father be a gentile or a heretic, we ought no longer to obey, because the command is not then, "in the Lord." But how is it that he says, "Which is the first commandment"? For the first is, "Thou shalt not commit adultery;-Thou shalt not kill." He does not speak of it then as first in rank, but in respect of the promise. For upon those others there is no reward annexed, as being enacted with reference to evil things, and to departure from evil things. Whereas in these others, where there is the practice of good, there is further a promise held out. And observe how admirable a foundation he has laid for the path of virtue, that is, honor and reverence towards parents. When he would lead us away from wicked practices, and is just about to enter upon virtuous ones, this is the first thing he enjoins, honor towards parents; inasmuch as they before all others are, after God, the authors of our being, so that it is reasonable they should be the first to reap the fruits of our right actions; and then all the rest of mankind. For if a man have not this honor for parents he will never be gentle toward those unconnected with him.
It is not clear whether this saying means that children are to obey their “parents in the Lord” or that in the Lord children are to obey their parents. I take it both ways. We are to obey those parents who gave birth to us in the Lord, as through Paul and the apostles they were spiritually born, and do what they say. And we should submit in the Lord to our own parents, from whom we were born according to the flesh, performing all their commands that are not contrary to the Lord’s will.
The order in which he gives his injunctions is worthy of admiration. For first he has given laws to husbands and wives, for marriage comes before childbirth. Then he tends to fathers and children, for childbirth is the fruit of marriage, since it is only after the birth that one is called a father and one called son. Finally he has set forth his instructions to servants and masters. This arises from the social environment, as distinguished from those arrangements that come about under the laws of nature. Thus, having given all these specific injunctions, he once again gives them a common one.
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Summary
Ephesians 6:1 initiates Paul's instructions to children within the Christian household, commanding them to obey their parents. This foundational directive is qualified by the phrase "in the Lord," indicating that such obedience is rooted in their relationship with Christ and aligns with His will. The verse concludes by asserting that this command is inherently "right," signifying its moral rectitude and divine approval, establishing a core principle for order, righteousness, and spiritual flourishing within the family unit.
Context
Literary Context
This verse is strategically placed within the latter half of Paul's letter to the Ephesians, which shifts from profound theological exposition (chapters 1-3) to practical ethical exhortations for Christian living (chapters 4-6). Specifically, Ephesians 6:1 marks the beginning of Paul's "household codes" concerning children and parents, following his detailed instructions for wives and husbands in Ephesians 5:22-33. This entire section, starting from Ephesians 5:21, emphasizes mutual submission and Spirit-filled living as the bedrock for all relationships, demonstrating that Christian faith transforms even the most intimate social structures, reflecting the divine order and the relationship between Christ and the Church.
Historical & Cultural Context
In the Greco-Roman world of Paul's time, the paterfamilias (head of the household) held immense authority, often with legal power over his children, including the right to sell them into slavery or even execute them. Children were expected to show absolute obedience and honor to their parents, a societal norm that ensured familial stability and the transmission of traditions. While Paul affirms the principle of obedience, the critical qualifier "in the Lord" introduces a revolutionary Christian dimension. It places the command within a new covenant framework, implying that parental authority is not absolute but is to be exercised and received under the ultimate authority of Christ, tempering the harshness of pagan societal norms and elevating the family dynamic to a spiritual plane.
Key Themes
Ephesians 6:1 contributes significantly to several key themes woven throughout the letter and broader New Testament. The most prominent theme is obedience and authority, establishing the divine order within the family where children are called to submit to their parents. This command is not arbitrary but is grounded in righteousness and divine will, as indicated by the phrase "for this is right," echoing Old Testament principles like the Fifth Commandment found in Exodus 20:12. Furthermore, the crucial phrase "in the Lord" highlights the theme of Christ-centered living, emphasizing that all aspects of Christian conduct, including family relationships, are to be lived out in submission to and empowerment by Christ, transforming secular societal structures into expressions of spiritual truth and love.
Exposition and Analysis
Key Word Analysis
Meaning "a child (as produced)." This term refers specifically to offspring, emphasizing the natural relationship between parents and their biological or adopted children. It highlights the vulnerability and dependence of the young, for whom parental guidance is essential for development and well-being.
Meaning "to hear under (as a subordinate), i.e., to listen attentively; by implication, to heed or conform to a command or authority." This word signifies more than mere passive hearing; it implies active compliance and a willing submission to the instructions and authority of another. It suggests a readiness to respond positively to parental direction.
Meaning "equitable (in character or act); by implication, innocent, holy (absolutely or relatively)." This term asserts that the command for children to obey their parents is not just a cultural custom or a pragmatic suggestion, but an inherently just, righteous, and morally correct principle, aligned with God's character and His divine order for humanity.
Verse Breakdown
"Children, obey your parents"
This is a direct, imperative command addressed to the youngest members of the Christian household. It establishes a clear expectation of submission and respect for the authority structure God has ordained within the family. "Parents" (Greek, goneús) refers to both father and mother, indicating a shared responsibility and authority.
"in the Lord"
This crucial qualifier defines the scope and nature of the obedience commanded. It means that children's obedience is to be rendered because of their relationship with Christ, consistent with His teachings, and as an act of worship to Him. It implies that obedience should not extend to commands that violate God's clear moral will, and it also implicitly calls parents to lead in a way that is "in the Lord," reflecting Christ's character.
"for this is right"
This phrase provides the divine justification for the command. The Greek word díkaios (right) signifies that this principle is inherently just, righteous, and morally proper in God's eyes. It is not merely a cultural convention but a universal moral truth, reflecting God's character and His design for human flourishing and order within society, starting with the family.
Literary Devices
Ephesians 6:1 employs several key literary devices to convey its message with clarity and authority. The primary device is Direct Command, as Paul issues a clear imperative ("obey") to a specific audience ("children"). This is followed by a Theological Qualifier ("in the Lord"), which significantly modifies the scope and meaning of the command, grounding it in the believer's relationship with Christ rather than mere societal expectation. Finally, the verse concludes with a Justification ("for this is right"), providing a moral and theological rationale for the command, asserting its inherent righteousness and alignment with divine principles.
Theological and Thematic Connections
The command for children to obey their parents is deeply rooted in biblical theology, reflecting God's design for order and authority within creation. It is a foundational principle for societal stability and spiritual formation, echoing the Old Testament emphasis on honoring parents as a key aspect of covenant faithfulness. This obedience is not merely for the sake of human authority but is ultimately an act of reverence towards God, who established the family unit. When children obey "in the Lord," they participate in a divine pattern of submission that mirrors the Church's submission to Christ and Christ's submission to the Father, fostering an environment conducive to spiritual growth and the transmission of faith across generations.
Reflection and Application
Ephesians 6:1 offers timeless guidance for nurturing a godly home environment, speaking powerfully to both children and parents. For children, the call to obey "in the Lord" transforms a potentially burdensome duty into a joyful act of worship and a tangible expression of their faith. It is through this willing submission that children learn discipline, respect for authority, and the fundamental principle of aligning their will with God's. This obedience lays a crucial foundation for their character development and future relationships. For parents, this verse implicitly underscores their profound responsibility to lead their children "in the Lord," meaning with love, wisdom, and according to biblical principles, as further elaborated in Ephesians 6:4. They are entrusted with the sacred task of discipling their children, ensuring that their commands are righteous and conducive to their children's spiritual flourishing. When both children and parents embrace their roles "in the Lord," the family unit becomes a powerful testament to God's order and love, fostering peace, harmony, and spiritual vitality.
Questions for Reflection
FAQ
What does "in the Lord" truly mean for a child's obedience?
The phrase "in the Lord" is a crucial theological qualifier that transforms a simple command into a spiritual principle. For a child, it means that their obedience to parents is not just a societal expectation or a response to human authority, but an act of worship and submission to Christ himself. It implies that their obedience should be motivated by their faith, consistent with Christian values, and ultimately aimed at pleasing God. It also sets a boundary: children are not obligated to obey commands that would require them to sin or violate God's clear moral law, as their ultimate allegiance is to the Lord. This theological framework elevates family dynamics to a spiritual plane, making the home a training ground for discipleship.
Does this verse imply blind obedience, or are there limits to a child's obligation to obey parents?
While the verse commands obedience, the "in the Lord" qualifier inherently places limits on it. It does not advocate for blind obedience. Children are called to obey their parents as long as those commands are consistent with God's will and do not require them to sin. If a parent were to command a child to lie, steal, or engage in any ungodly behavior, the child's higher allegiance to Christ would take precedence. This principle is consistent with the broader New Testament teaching that believers must obey God rather than men when human commands conflict with divine ones (e.g., Acts 5:29). Therefore, the obedience commanded is a Spirit-led, discerning obedience, not an uncritical submission to all parental directives.
Christ-Centered Fulfillment
Ephesians 6:1 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the supreme example of obedience, perfectly submitting to His heavenly Father's will even unto death on a cross, as highlighted in Philippians 2:8. His entire life was characterized by a willing and joyful submission to the Father, demonstrating what it truly means to obey "in the Lord." Furthermore, Christ is the Lord in whom children are to obey; His authority is the ultimate standard, and His Spirit empowers believers, including children, to live in accordance with God's righteous commands. The Christian family, therefore, is called to reflect the divine order of the Trinity and the relationship between Christ and His Church, where submission and authority are exercised in love and righteousness. Through Christ, children are enabled to obey, and parents are equipped to lead, transforming the family unit into a living testament to the redemptive power and ordering wisdom of God's Son.