TRV
Translation
King James Version
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;
Complete Jewish Bible
Slaves, obey your human masters with the same fear, trembling and single-heartedness with which you obey the Messiah.
Berean Standard Bible
Slaves, obey your earthly masters with respect and fear and sincerity of heart, just as you would obey Christ.
American Standard Version
Servants, be obedient unto them that according to the flesh are your masters, with fear and trembling, in singleness of your heart, as unto Christ;
World English Bible Messianic
Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Messiah;
Geneva Bible (1599)
Seruants, be obedient vnto them that are your masters, according to the flesh, with feare and trembling in singlenesse of your hearts as vnto Christ,
Young's Literal Translation
The servants! obey the masters according to the flesh with fear and trembling, in the simplicity of your heart, as to the Christ;
In the KJVVerse 29,343 of 31,102
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Commentary on Ephesians 6 verses 1–9
1 ¶ Children, obey your parents in the Lord: for this is right.
2 Honour thy father and mother; (which is the first commandment with promise;)
3 That it may be well with thee, and thou mayest live long on the earth.
4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
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;
6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;
7 With good will doing service, as to the Lord, and not to men:
8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.
9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
That servants, when they have believed, ought to serve their carnal masters the better. In the Epistle of Paul to the Ephesians: "Servants, obey your fleshly masters with fear and trembling, and ill simplicity of your heart. as to Christ; not serving for the eye, as if you were pleasing men; but as servants of God."
Moreover, that masters should be the more gentle. Also in the same place: "And, ye masters, do the same things to them, forbearing anger: knowing that both your Master and theirs is in heaven; and there is no choice of persons with Him."
AmbrosiasterAD 384
EPISTLE TO THE EPHESIANS 6.5.1
Christianity promises the kingdom of heaven only to those who believe, in order that they will not feel human pride on meriting this. Our faith is by grace, which is exalted to a higher plane than works. Only faith avails. On this gracious premise we are ordered to discharge all that is due to earthly masters. This will have the effect of inciting all the more the minds of unbelievers toward the worship of God. They will see by our behavior that our religion is both righteous and humble. Then, as masters see their slaves become more educated and more faithful in rendering service, they will see with what light reins true religion exercises governance in human affairs. So, when servants for their part notice the increased kindness of their masters, they will be similarly moved to more avid faith.
John ChrysostomAD 407
Homily on Ephesians 22
Thus then it is not husband only, nor wife, nor children, but virtuous servants also that contribute to the organization and protection of a house. Therefore the blessed Paul has not overlooked this department even. He comes to it, however, in the last place, because it is last in dignity and rank. Still he addresses much discourse also to them, no longer in the same tone as to children, but in a far more advanced way, inasmuch as he does not hold out to these the promise in this world, but in that which is to come. "Knowing," saith he, "that whatsoever good or evil thing each one doeth, the same shall he receive of the Lord," and thus at once instructs them to love wisdom. For though they be inferior to the children in dignity, still in mind they are superior to them.
John ChrysostomAD 407
Homily on Ephesians 22
"Servants," saith he, "be obedient to them that, according to the flesh, are your masters."
Thus at once he raises up, at once soothes the wounded soul. Be not grieved, he seems to say, that you are inferior to the wife and the children. Slavery is nothing but a name. The mastership is "according to the flesh," brief and temporary; for whatever is of the flesh, is transitory.
"With fear," he adds, "and trembling."
Thou seest that he does not require the same fear from slaves as from wives: for in that case he simply said, "and let the wife see that she fear her husband"; whereas in this case he heightens the expression, "with fear," he saith, "and trembling, in singleness of your heart, as unto Christ." This is what he constantly says. What meanest thou, blessed Paul? He is a brother, or rather he has become a brother, he enjoys the same privileges, he belongs to the same body. Yea, more, he is the brother, not of his own master only, but also of the Son of God, he is partaker of all the same privileges; yet sayest thou, "obey your masters according to the flesh, with fear and trembling"? Yes, for this very reason, he would say, I say it. For if I charge free men to submit themselves one to another in the fear of God,-as he said above, "submitting yourselves one to another in the fear of Christ";-if I charge moreover the wife to fear and reverence her husband, although she is his equal; much more must I so speak to the servant. It is no sign of low birth, rather it is the truest nobility, to understand how to lower ourselves, to be modest and unassuming, and to give way to our neighbor. And the free have served the free with much fear and trembling.
"In singleness of heart," he says.
And it is well said, since it is possible to serve with fear and trembling, and yet not of good will, but in just any way that may be possible. Many servants in many instances secretly cheat their masters. And this cheating accordingly he does away, by saying, "in singleness of your heart as unto Christ, not in the 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 unto the Lord, and not unto men." Seest thou how many words he requires, in order to implant this good principle, "with goodwill," I mean, and "from the heart"? That other service, "with fear and trembling" I mean, we see many rendering to their masters, and the master's threat goes far to secure that. But show, saith he, that thou servest as "the servant of Christ," not of man. Make the right action your own, not one of compulsion. Just as in the words which follow, he persuades and instructs the man who is ill-treated by another to make the right action his own, and the work of his own free choice. Because inasmuch as the man that smites the cheek, is not supposed to come to that act in consequence of any intention in the person struck, but only of his own individual malice, what saith He? "Turn to him the other also"; to show him that in submitting to the first thou wert not unwilling. For he that is lavish in suffering wrong, makes that his own which is not his own act, by suffering himself to be smitten on the other cheek also, and not merely by enduring the first blow. For this latter will have perhaps the appearance even of cowardice; but that of a high philosophy.-Thus thou wilt show that it was for the sake of wisdom that thou didst bear the first blow also. And so in the present case, show here too, that thou bearest this slavery also willingly. The man-pleaser then is no servant of Christ. The servant of Christ is not a man-pleaser. For who that is the servant of God, makes it his object to please men? And who that pleases men, can be a servant of God?
"From the heart," saith he, "with good-will doing service." For since it is possible to do service even with singleness of heart and not wrongfully, and yet not with all one's might, but only so far as fulfilling one's bounden duty, therefore he says, do it with alacrity, not of necessity, upon principle, not upon constraint. If thus thou do service, thou art no slave; if thou do it upon principle, if with good-will, if from the heart, and if for Christ's sake. For this is the servitude that even Paul, the free man, serves, and exclaims, "For we preach not ourselves, but Christ Jesus, as Lord, and ourselves as your servants for Jesus' sake." Look how he divests thy slavery of its meanness. For just in the same way as the man who has been robbed, if he gives still more to him who has taken, is not ranked among those robbed, but rather amongst liberal givers; not amongst those who suffer evil, but amongst those who do good; and rather clothes the other with disgrace by his liberality, than is clothed with disgrace by being robbed,-so, I say, in this case, by his generosity he will appear at once more high-minded, and by showing that he does not feel the wrong, will put the other to shame.
Let us then do service to our masters for Christ's sake, "knowing," he continues, "that whatsoever good thing each one doeth, the same shall he receive of the Lord, whether he be bond or free." For inasmuch as it was probable that many masters, as being unbelievers, would have no sense of shame, and would make no return to their slaves for their obedience, observe how he has given them encouragement, so that they may have no misgiving about the remuneration, but may have full confidence respecting the recompense. For as they who receive a benefit, when they make no return, make God a debtor to their benefactors; so, I say, do masters also, if, when well-treated by thee, they fail to requite thee, requite thee the more, by rendering God thy debtor.
Theodoret of CyrusAD 458
Interpretation of the Epistle to the Ephesians 6.5
It was necessary for Paul to offer instructions for slaves. They were present everywhere in the church, which contains all classes and strata of human society, both men and women, parents and children, slaves and masters, rich and poor, governors and the governed.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ephesians 6:5 instructs bondservants to obey their earthly masters with profound sincerity and reverence, not merely out of human obligation but as if serving Christ Himself. This command elevates the mundane duties of labor to a spiritual act of worship, transforming the servant-master relationship into a sphere where Christian devotion and integrity are powerfully demonstrated. It calls for an internal disposition of wholehearted commitment that transcends external circumstances, grounding all service in an ultimate accountability to the Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ephesians 6:5 employs several powerful literary devices to convey its profound message. The most prominent is Metaphor and Analogy, as Paul draws a direct comparison between serving an earthly master and serving Christ. The phrase "as unto Christ" functions as a Simile, transforming the mundane act of labor into a spiritual act of worship, thereby elevating the dignity of the servant and their work. The use of "fear and trembling" is an Idiom, conveying a specific nuance of diligent reverence rather than literal terror. Furthermore, the phrase "according to the flesh" functions as a Synecdoche, where "flesh" represents the temporal, human, and earthly aspects of the master-servant relationship, contrasting it with the spiritual, eternal dimension introduced by "as unto Christ." This skillful use of language imbues the command with deep theological and practical significance, redefining the very nature of labor for the Christian.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 6:5 presents a radical theological reorientation of labor and authority. It asserts that all human relationships and endeavors, even those marked by social inequality, can be sanctified and transformed when undertaken with a Christ-centered motivation. By commanding servants to obey "as unto Christ," Paul elevates the dignity of labor, irrespective of its nature or the status of the laborer. This perspective implies that true service is ultimately directed toward God, not merely human approval or gain, thus providing profound meaning and purpose to every task. This theological framework challenges believers to view their work, whether paid or unpaid, as a spiritual offering, making every act of diligence, integrity, and respect an act of worship.
REFLECTION AND APPLICATION
Ephesians 6:5 offers timeless principles for believers navigating any form of subordinate or employment relationship in the modern world. It challenges us to transcend a transactional view of work, where effort is merely exchanged for compensation, and instead embrace a transformational perspective. Our diligence, integrity, and respectful attitude towards employers or those in authority become a powerful testimony to our faith. This means performing tasks with excellence, even when unsupervised; maintaining honesty in all dealings; and approaching responsibilities with a sincere desire to contribute positively, not out of fear of human reprisal, but out of reverence for Christ. When we serve with a "singleness of heart" and "as unto Christ," our work becomes a form of worship, sanctifying our workplaces and demonstrating the transformative power of the Gospel in every sphere of life. This perspective frees us from the frustrations of unfair treatment or unappreciated efforts, as our ultimate reward and approval come from God.
Questions for Reflection
FAQ
Does this verse endorse slavery?
Answer: No, this verse does not endorse or promote the institution of slavery. Paul is addressing believers who live within the existing social structures of his time, including the pervasive reality of slavery in the Roman Empire. His aim is not to reform the societal institution directly, but to transform the hearts and conduct of believers within it. By instructing both servants and masters on how to live righteously in their respective roles (Ephesians 6:5-9), Paul introduces radical Christian ethics that ultimately undermine the dehumanizing aspects of slavery. He elevates the dignity of the servant by asserting that their labor is ultimately for Christ, and he holds masters accountable to God for their treatment of servants, even threatening divine judgment for injustice (Ephesians 6:9). This approach, while not an outright call for abolition, laid the theological groundwork for the eventual dismantling of slavery by challenging the underlying assumptions of human ownership and emphasizing the equal spiritual standing of all before God.
CHRIST-CENTERED FULFILLMENT
Ephesians 6:5 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the supreme example of the "Servant" who perfectly obeyed, not "according to the flesh," but according to the will of His heavenly Father, even to the point of death on a cross (Philippians 2:8). His entire life was lived "in singleness of heart," with an undivided devotion to accomplishing God's redemptive plan, and with a "fear and trembling" that reflected profound reverence and submission to divine authority (John 6:38). Moreover, Christ is the ultimate "Master" to whom all believers are called to serve. When Paul instructs servants to obey "as unto Christ," he is not only providing a paradigm for earthly labor but also pointing to the Lordship of Jesus, who is the true recipient and judge of all our service (Colossians 3:24). Thus, this verse transforms the concept of service from a mere human obligation into a profound act of worship and discipleship, mirroring Christ's own obedient servanthood and acknowledging His supreme authority over all aspects of life.