TRV
Study This Verse
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
Two Centuries of Reception
5 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.
Now, although Marcion has erased (the next clause), "which is the first commandment with promise," still the law says plainly, "Honour thy father and thy mother.
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."
Because the first four commandments pertain to God, it is implied that they are contained in the first table. The second table pertains to humans, that they should honor their parents, not murder, not commit adultery, not steal, not bear false witness and covet none of their neighbors’ goods. These six commandments are viewed as written on the second table.
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.
A promise is attached to this commandment.… It is found in the Decalogue. It is the first command in the second table of the law. It was given to the people as they were leaving Egypt.
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Summary
Ephesians 6:2, a direct quotation from the Decalogue, serves as a foundational exhortation within Paul's practical instructions for Christian households, urging children to "Honour thy father and mother." This command is uniquely highlighted by Paul as "the first commandment with promise," underscoring its enduring divine authority and the specific blessing of long life and well-being associated with filial piety, thereby establishing a critical principle for familial and societal flourishing within God's design.
Context
Literary Context
This verse is situated within the latter half of Paul's letter to the Ephesians, specifically in chapters 4-6, where the apostle transitions from profound theological exposition to practical Christian living. Having established the believer's identity in Christ and the unity of the Spirit in Ephesians 4, Paul moves to specific applications of love and submission within various relationships. Following his detailed instructions for wives and husbands in Ephesians 5:22-33, he addresses children and parents, beginning in Ephesians 6:1. Verse 2 directly reinforces the preceding call for children to obey their parents "in the Lord," providing the profound theological and covenantal basis for such obedience by recalling a fundamental Old Testament command.
Historical & Cultural Context
In the Greco-Roman world of Paul's time, the family unit was the bedrock of society, though patriarchal structures often granted fathers extensive, even absolute, authority. However, the Jewish tradition, from which Paul drew heavily, placed a unique emphasis on honoring both father and mother, reflecting the divine mandate found in the Decalogue. The fifth commandment, "Honour thy father and thy mother," was not merely a cultural norm but a sacred duty, integral to the covenant relationship between God and Israel. Paul's reiteration of this commandment to a predominantly Gentile Christian audience in Ephesus demonstrates its universal and timeless applicability, transcending specific cultural practices and grounding the Christian family ethic in God's eternal law. This command stood in contrast to some pagan practices where filial duty might be neglected or where parents were seen as a burden in old age.
Key Themes
Ephesians 6:2 contributes significantly to several overarching themes within the letter and broader biblical theology. Foremost is the theme of divine order and authority, as Paul grounds the command to honor parents in God's own decree, emphasizing that family structures are part of His design for human flourishing. This links to the theme of holiness and practical righteousness, as honoring parents is presented as a tangible expression of living out one's faith in daily relationships, reflecting God's character. Furthermore, the explicit mention of a "promise" introduces the theme of covenantal blessing, highlighting God's desire to reward obedience with well-being and stability, both individually and communally. This echoes the Old Testament promises of prosperity and land for those who keep God's commands, as seen in passages like Deuteronomy 5:16. The verse also subtly reinforces the theme of Christ's lordship over all of life, as obedience within the family is ultimately an act of submission to Him.
Exposition and Analysis
Key Word Analysis
This verb means "to prize, i.e., fix a valuation upon; by implication, to revere." It encompasses far more than mere outward respect; it denotes a deep internal valuing and esteem, recognizing the inherent worth and God-given authority of parents. It implies a readiness to provide for them, to care for them, and to treat them with high regard, reflecting the same reverence due to God Himself (1 Timothy 5:3).
This noun refers to an "injunction, i.e., an authoritative prescription." Paul uses this term to emphasize that honoring parents is not a suggestion or a cultural custom, but a direct, binding divine decree. It originates from the very heart of God's law, specifically the Decalogue, reinforcing its non-negotiable nature for believers.
This word signifies "an announcement (for information, assent or pledge; especially a divine assurance of good)." Paul's specific inclusion of this term highlights the unique aspect of the fifth commandment. Unlike other commandments which often carry warnings against disobedience, this one is explicitly linked to a positive divine assurance of blessing, which is elaborated upon in the following verse.
Verse Breakdown
"Honour thy father and mother"
This is the direct imperative, a foundational command rooted in the Decalogue (Exodus 20:12). The verb "honour" (timáō) implies a deep, reverential respect, valuing, and esteem that extends beyond mere obedience to include care and provision. It applies to both parents equally, underscoring their shared authority and importance in the child's life, regardless of the child's age. This command establishes a principle of respect for authority and the foundational unit of society.
"(which is the first commandment with promise;)"
This parenthetical clause is Paul's inspired commentary on the significance of the fifth commandment. While other commandments may imply blessings or consequences, this is the first among the Ten Commandments to explicitly state a positive promise attached to its observance. This unique characteristic sets it apart and draws attention to the specific divine blessing God intends for those who uphold this command, leading into the elaboration of that promise in Ephesians 6:3.
Literary Devices
Paul employs several significant literary devices in Ephesians 6:2. The most prominent is Quotation, as he directly cites the fifth commandment from the Decalogue (Exodus 20:12), thereby grounding his New Testament instruction in the enduring authority of God's ancient covenant law. This act of quotation also serves as an act of Intertextuality, connecting the Christian ethic directly to the broader narrative of God's redemptive history. Furthermore, Paul uses Parenthesis ("which is the first commandment with promise;") to insert an explanatory and emphatic note. This parenthetical statement functions as an Explanatory Gloss or Commentary, drawing the reader's attention to a unique feature of this particular commandment—its explicit promise—and adding a layer of theological significance that might otherwise be overlooked. This highlights Paul's role not just as an instructor but as an interpreter of divine truth.
Theological and Thematic Connections
Ephesians 6:2 underscores the profound theological truth that familial relationships are not merely social constructs but divinely ordained institutions, reflecting God's own relational nature and His desire for order and blessing within creation. The command to honor parents transcends cultural norms, establishing a universal principle of respect for authority and the foundational role of the family in transmitting values and faith. This honor is a tangible expression of one's submission to God, as parents are seen as His delegated authorities. The unique emphasis on "promise" highlights God's covenantal faithfulness, demonstrating that obedience to His commands is not burdensome but leads to abundant life and well-being, both individually and communally. This principle resonates throughout scripture, revealing God's consistent design for human flourishing when His established order is upheld.
Reflection and Application
Ephesians 6:2 calls believers to a lifelong commitment to honor their parents, a command that matures and adapts as children grow into adulthood. For younger children, this means obedience and respect for parental guidance, recognizing their authority as a gift from God. As individuals mature, honoring parents evolves into providing care, offering support, seeking wise counsel, and treating them with dignity and gratitude, even when disagreements arise or imperfections are evident. This command is not conditional on parental perfection but is a divine directive that promises blessing to those who uphold it, reinforcing the importance of family bonds within the Christian faith. By honoring parents, we learn humility, submission to authority, and cultivate a posture of gratitude, all of which are crucial for a healthy spiritual walk and contribute to the stability and well-being of the broader community. This act of honor ultimately reflects our reverence for God, who established the family unit.
Questions for Reflection
FAQ
Does "honour thy father and mother" mean I must always agree with my parents, even if they ask me to do something wrong?
No, the command to "honour thy father and mother" (Ephesians 6:2) does not supersede one's ultimate obedience to God. While children are exhorted to obey their parents "in the Lord" (Ephesians 6:1), this implies that parental commands should align with God's will. If a parent instructs a child to do something that clearly violates God's commands or biblical principles, the child's primary allegiance is to God. The concept of "honoring" still applies, meaning one should respond respectfully and prayerfully, even when declining to obey an unbiblical directive. This principle is seen in passages like Acts 5:29, where Peter declares, "We must obey God rather than human beings." Honoring parents involves treating them with dignity, respect, and love, even when difficult moral choices necessitate prioritizing God's law.
Christ-Centered Fulfillment
Ephesians 6:2 finds its ultimate fulfillment and deepest meaning in Jesus Christ, who perfectly embodied the principle of honoring His Father and mother. His entire earthly life was characterized by submission to His heavenly Father's will, culminating in His obedient sacrifice on the cross (Philippians 2:8). Even as a child, Jesus was "subject" to His earthly parents, Mary and Joseph (Luke 2:51). Through His life, death, and resurrection, Christ established a new covenant where believers, adopted as children of God, are empowered by the Holy Spirit to live in a way that honors both their earthly parents and their heavenly Father. The "promise" of long life and well-being associated with this commandment is ultimately realized in the eternal life and abundant spiritual blessings found in Christ, who is our life (Colossians 3:4) and through whom we inherit all the promises of God (2 Corinthians 1:20). Thus, honoring parents becomes a Christ-like act, reflecting the order and love of the divine family and anticipating the perfect peace of the new heavens and new earth, where God's righteous order will fully prevail (Revelation 21:1-4).