Ephesians 6:7

Translation
King James Version
With good will doing service, as to the Lord, and not to men:
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KJV (with Strong's)
With G3326 good will G2133 doing service G1398, as to the Lord G2962, and G2532 not G3756 to men G444:
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Complete Jewish Bible
Work willingly as slaves, as people do who are serving not merely human beings but the Lord.
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Berean Standard Bible
Serve with good will, as to the Lord and not to men,
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American Standard Version
with good will doing service, as unto the Lord, and not unto men:
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World English Bible Messianic
with good will doing service, as to the Lord, and not to men;
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Geneva Bible (1599)
With good will, seruing the Lord, and not men.
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Young's Literal Translation
with good-will serving, as to the Lord, and not to men,
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See also
Colossians 3:23Ephesians 6:5Ephesians 6:61 Corinthians 10:312 Kings 5:132 Kings 5:22 Kings 5:3
In the KJVVerse 29,345 of 31,102

Study This Verse

SUMMARY

Ephesians 6:7 provides a foundational principle for Christian service, urging believers to perform all their work, regardless of its nature or earthly recipient, with a sincere and willing heart, understanding that their ultimate accountability and dedication are to the Lord Jesus Christ, not merely to human employers or observers. This verse elevates every task into an act of worship, transforming the mundane into the sacred by shifting the focus from external recognition to divine approval.

CONTEXT

  • Literary Context: Ephesians 6:7 is nestled within Paul's comprehensive instructions regarding household relationships, following his exhortations to children and parents (Ephesians 6:1-4). Specifically, verses 5-9 address the dynamics between bondservants (or slaves) and masters, a significant social structure in the Roman world. This section forms part of the practical application (chapters 4-6) of the profound theological truths and spiritual realities Paul expounds in the first half of the letter (chapters 1-3), which detail God's redemptive plan and the unity of believers in Christ. The immediate verses, Ephesians 6:5-6, set the stage by commanding bondservants to obey their earthly masters with fear and trembling, in sincerity of heart, as they would Christ, not with eye-service as people-pleasers, but as bondservants of Christ, doing the will of God from the heart. Verse 7 then builds upon this by specifying the attitude with which such service should be rendered.
  • Historical & Cultural Context: In the Greco-Roman world of Paul's time, slavery (or bondservitude) was a widespread and deeply ingrained institution, differing significantly from modern conceptions of slavery. While often harsh, it encompassed a wide spectrum of relationships, from highly educated household managers to manual laborers. Paul's instructions here are revolutionary not because they advocate for immediate social upheaval, but because they radically transform the nature of the relationship from within. By instructing both bondservants and masters to view their roles through a Christ-centered lens, Paul subverts the prevailing social hierarchy with spiritual equality and mutual respect. For bondservants, this meant finding dignity and purpose in their labor by performing it for God; for masters, it meant treating their bondservants with justice and fairness, remembering they too had a Master in heaven (Ephesians 6:9). This spiritual reorientation provided a powerful, though gradual, catalyst for social change.
  • Key Themes: This verse contributes significantly to several overarching themes in Ephesians and Pauline theology. It powerfully underscores the theme of Christian Work Ethic, emphasizing that all legitimate labor, regardless of its social standing, can be consecrated to God. It highlights Motivation in Service, shifting the primary driver from human approval or compulsion to a sincere desire to honor God. This ties into the broader theme of Living Out One's Calling in Christ, where every aspect of a believer's life, including their daily tasks, becomes an arena for demonstrating their faith and obedience. The principle of serving "as to the Lord, and not to men" is a profound expression of Ultimate Accountability to God, a concept echoed in Colossians 3:23-24, which similarly encourages believers to "whatever you do, do it heartily, as for the Lord and not for men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ." This redefines the Dignity of Labor, imbuing even the most humble tasks with eternal significance.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • good will (Greek, eúnoia', G2133): This word signifies kindness, benevolence, or a positive disposition. It implies a cheerful, willing, and sincere readiness to serve, rather than a forced, grudging, or merely compliant attitude. It speaks to the internal disposition of the heart from which service flows, emphasizing a spirit of eagerness and genuine desire to please.
  • doing service (Greek, douleúō', G1398): This verb means "to be a slave to" or "to serve." It is derived from doulos (slave/bondservant), highlighting the nature of the commitment and devotion inherent in the service being rendered. While originally referring to the status of a bondservant, in this context, it extends to the act of serving with the dedication and commitment characteristic of a devoted bondservant, underscoring that Christians are ultimately bondservants of Christ.
  • Lord (Greek, kýrios', G2962): This term denotes supreme authority, a controller, or Master. In the New Testament, it is consistently used to refer to Jesus Christ as the divine sovereign. Paul's use of "as to the Lord" elevates the recipient of service from a human master to the ultimate divine Master, transforming the very nature and purpose of the work.

Verse Breakdown

  • "With good will doing service": This opening phrase sets the tone, emphasizing the manner and attitude of service. The "good will" (Greek: eúnoia) points to an internal disposition of cheerfulness, willingness, and sincerity. It contrasts sharply with grudging compliance, eye-service (as mentioned in Ephesians 6:6), or service motivated solely by obligation or fear of punishment. The "doing service" (Greek: douleúō) implies a commitment and diligence akin to that of a devoted bondservant.
  • "as to the Lord": This is the pivotal clause, reorienting the ultimate object of service. It means that the work, though performed for an earthly master or employer, is to be done as if it were directly for Jesus Christ himself. This perspective transforms all labor into an act of worship and devotion, imbuing it with eternal significance and dignity. It shifts the focus from human approval or reward to divine commendation.
  • "and not to men": This concluding phrase clarifies the preceding one by stating what the service is not primarily for. It does not mean that one should disregard human employers or neglect their duties to them. Rather, it means that the primary motivation, ultimate accountability, and deepest desire to please should not be directed towards human beings, with their fickle praise or limited understanding, but towards God. This frees the believer from people-pleasing and external validation, aligning their efforts with a higher, unchanging standard.

Literary Devices

Paul employs a powerful use of Antithesis in this verse, juxtaposing "as to the Lord" with "and not to men." This rhetorical device highlights the stark contrast between two potential motivations and ultimate recipients of service, emphasizing that the Christian's allegiance and primary focus should be divinely oriented. This antithesis serves to elevate the mundane act of labor to a sacred offering. Furthermore, there is an element of Transference of Agency, where the immediate human recipient of service is transcended by the ultimate divine recipient. This redefines the very nature of work, infusing it with spiritual purpose and eternal value, regardless of its earthly context.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ephesians 6:7 encapsulates a profound theological truth: all of life, including our daily work and interactions, is an opportunity to serve God. This verse underscores the Christian understanding that our ultimate Master is Christ, and therefore, every task, no matter how humble or grand, can become an act of worship when performed with a heart dedicated to Him. This perspective dignifies all legitimate labor, transforming it from mere toil or a means to an end into a sacred calling. It challenges believers to cultivate an internal disposition of willingness and excellence, knowing that their true audience and ultimate reward come from God, not from human recognition or transient circumstances.

REFLECTION AND APPLICATION

Ephesians 6:7 offers a transformative lens through which to view all our daily responsibilities, whether at home, in the workplace, or in our communities. It challenges us to move beyond a transactional understanding of work—where we simply exchange time for money or effort for recognition—to a theological one, where every task becomes an offering to God. This perspective liberates us from the pressures of people-pleasing, the frustrations of unappreciated effort, and the discouragement of mundane routines. When we perform our duties "with good will," knowing that we are ultimately serving the Lord, our attitude shifts, our diligence increases, and our integrity is strengthened, even when no human eye is watching. This principle encourages us to pursue excellence not for our own glory, but for His, finding joy and purpose in every endeavor as we seek to honor our divine Master.

Questions for Reflection

  • In what areas of your life do you find yourself serving "men" more than "the Lord," and how can you reorient your perspective?
  • How might adopting the attitude of "good will" transform your approach to tasks you find difficult or unfulfilling?
  • What practical steps can you take this week to consciously perform your work, chores, or responsibilities "as to the Lord"?

FAQ

Does this verse mean we shouldn't care about our earthly employers or human relationships?

Answer: Not at all. The phrase "and not to men" does not negate the importance of fulfilling our responsibilities to human employers, colleagues, or family members. Instead, it prioritizes the ultimate motivation and accountability. It means that our primary focus and desire to please should be directed towards God, not merely towards human beings. When we serve God first, our service to others naturally becomes more diligent, honest, and sincere, because we are acting from a higher principle. It frees us from the trap of people-pleasing or performing only when observed, encouraging integrity and excellence in all circumstances. Our service to people becomes an outflow of our service to God, as seen in Matthew 25:40.

CHRIST-CENTERED FULFILLMENT

Ephesians 6:7 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the supreme example of one who served "with good will... as to the Lord, and not to men." From His incarnation to His crucifixion, Jesus' entire life was characterized by perfect obedience and willing service to His Father (John 5:30). He did not seek the praise of men (John 5:41) but consistently sought to glorify the Father through His words and deeds (John 17:4). His ultimate act of service, laying down His life on the cross, was the supreme demonstration of serving "as to the Lord," fulfilling the Father's will for the salvation of humanity (Philippians 2:8). Furthermore, as believers, we are called to imitate Christ's humble and selfless service (Philippians 2:5-7). Our service, performed "as to the Lord," is not merely an ethical principle but a response to the boundless grace and love we have received from Christ, who Himself became a bondservant for our sake (Mark 10:45). Thus, our good will and diligent service become a tangible expression of our devotion to the One who perfectly served God and humanity.

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Commentary on Ephesians 6 verses 1–9

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."
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES
As to the representatives of God, with attention and fear, "as to the Lord, and not to men."
AmbrosiasterAD 384
EPISTLE TO THE EPHESIANS 6.8
This conduct may also tend toward the salvation of the master. They will see that their slaves through the grace of God have become faithful ministers. This is no small thing. They will then come to praise God’s grace as well.
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.
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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