Ephesians 6:8

Translation
King James Version
Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.
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KJV (with Strong's)
Knowing G1492 that G3754 whatsoever G3739 G1437 G5100 good thing G18 any man G1538 doeth G4160, the same G5124 shall he receive G2865 of G3844 the Lord G2962, whether G1535 he be bond G1401 or G1535 free G1658.
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Complete Jewish Bible
Remember that whoever does good work, whether he be a slave or a free man, will be rewarded by the Lord.
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Berean Standard Bible
because you know that the Lord will reward each one for whatever good he does, whether he is slave or free.
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American Standard Version
knowing that whatsoever good thing each one doeth, the same shall he receive again from the Lord, whether he be bond or free.
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World English Bible Messianic
knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free.
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Geneva Bible (1599)
And knowe ye that whatsoeuer good thing any man doeth, that same shall he receiue of the Lord, whether he be bond or free.
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Young's Literal Translation
having known that whatever good thing each one may do, this he shall receive from the Lord, whether servant or freeman.
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See also
Colossians 3:24Luke 14:142 Corinthians 5:10Proverbs 11:18Colossians 3:11Matthew 6:4Matthew 16:27
In the KJVVerse 29,346 of 31,102

Study This Verse

SUMMARY

Ephesians 6:8 encapsulates a profound theological principle of divine justice and impartiality, asserting that every good deed performed by any individual, regardless of their social standing or earthly condition—whether enslaved or free—will be justly recognized and ultimately rewarded by the Lord. This verse shifts the focus from human recognition or earthly compensation to the ultimate, unfailing recompense that comes directly from God, providing immense encouragement and validation to those whose diligent efforts might otherwise go unnoticed or unappreciated in the eyes of the world.

CONTEXT

  • Literary Context: This verse concludes Paul's specific instructions to slaves in a broader section addressing various household relationships within the Christian community (Ephesians 5:22-6:9). Paul begins by exhorting wives and husbands, then children and parents, and finally slaves and masters. Specifically, Ephesians 6:5-7 instructs slaves to obey their earthly masters with sincerity and reverence, serving not merely to please men but as if serving Christ Himself. Verse 8 then serves as the culminating motivation for this Christ-centered service, broadening the scope of the promise of divine reward beyond just slaves to encompass all believers. It immediately precedes Paul's parallel instruction to masters in Ephesians 6:9, reminding them that they too have a Master in heaven who shows no partiality.
  • Historical & Cultural Context: In the Roman Empire, slavery was a pervasive and deeply entrenched institution, with slaves comprising a significant portion of the population. Slaves had virtually no legal rights, were considered property, and their lives were often harsh and brutal. However, there was also a wide spectrum of enslavement, from those working in mines or fields under severe conditions to household slaves who might have significant responsibilities and even a degree of trust. Paul's letters, while not directly advocating for the abolition of slavery (a concept largely foreign to the ancient world), consistently introduce revolutionary principles that subtly undermined its philosophical foundations. By addressing slaves as moral agents capable of serving Christ and promising them divine reward, Paul elevates their human dignity and spiritual worth far beyond their societal status. The "bond or free" distinction was a fundamental social divider, and this verse directly challenges that earthly hierarchy by asserting divine impartiality.
  • Key Themes: This verse powerfully contributes to several overarching themes in Ephesians and Pauline theology. It underscores the theme of Divine Impartiality, demonstrating that God's justice and reward system transcend human social distinctions, whether one is bond or free. It reinforces the theme of Christ-Centered Living, urging believers to perform all their duties "as to the Lord, and not to men" (Ephesians 6:7). Furthermore, it highlights the Assurance of Divine Reward, providing profound motivation for faithful service by promising that every "good thing" done in God's name will be recognized and recompensed by Him (Ephesians 6:8). This promise is a cornerstone of the broader theme of God's just governance over His creation and His people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Knowing (Greek, eídō', G1492): Derived from a verb meaning "to see," this term, especially in its perfect tense usage here, implies a settled, certain understanding or knowledge. It's not a speculative guess but a firm conviction. Paul is appealing to a foundational truth that his readers already possess or should fully grasp: the certainty of God's just nature and His promise of recompense. This "knowing" serves as the bedrock for the subsequent exhortation.
  • good thing (Greek, agathós', G18): This word denotes something inherently good, beneficial, virtuous, or morally excellent. It's a broad term encompassing actions, deeds, or qualities that align with God's character and purposes. It stands in contrast to actions driven by selfish motives or those that are morally neutral or negative. The emphasis is on the intrinsic quality of the deed, not merely its outward appearance or human recognition.
  • receive (Greek, komízō', G2865): This verb primarily means "to carry off," "to obtain," or "to get back." In this context, it signifies receiving a just return, a reward, or compensation for something done. It implies a reciprocal action from the Lord, ensuring that no good deed goes unacknowledged or unrewarded in His economy. It speaks to a divine accounting where faithfulness is met with appropriate recompense.

Verse Breakdown

  • "Knowing that whatsoever good thing any man doeth,": This opening clause establishes the premise for the entire verse. It begins with a certainty ("Knowing") and then introduces the universal scope of the principle: "whatsoever good thing any man doeth." This emphasizes that the principle applies to any good action, performed by any person, without qualification based on social status or earthly power. It sets the stage for God's comprehensive oversight of human actions.
  • "the same shall he receive of the Lord,": This is the core promise and the divine guarantee. The phrase "the same" directly connects the reward to the action: the nature and measure of the good deed will correspond to the nature and measure of the reward. Crucially, this reward comes "of the Lord," signifying that God Himself is the source and bestower of the recompense, not human masters, institutions, or earthly systems. This elevates the significance of the deed and the certainty of its ultimate recognition.
  • "whether [he be] bond or free.": This concluding phrase powerfully underscores the impartiality of God's justice. It explicitly states that the principle of divine reward applies equally to everyone, regardless of their social, economic, or legal status in human society. In a world sharply divided by such distinctions, this declaration was profoundly liberating and affirming, especially for those in enslaved positions, assuring them that their service and good deeds were just as visible and valuable to God as those of the most privileged.

Literary Devices

The verse employs several significant literary devices. Universalism is evident in the phrases "whatsoever good thing any man doeth" and "whether [he be] bond or free," which expand the scope of the principle to all individuals and all good actions, transcending social boundaries. Contrast is used to highlight the difference between human societal structures (bond vs. free) and God's impartial judgment. This contrast emphasizes the divine perspective which sees beyond superficial earthly distinctions. Furthermore, the verse functions as a Proverbial Statement, offering a concise, general truth about divine justice and reward that holds true across various circumstances. It's a foundational principle presented as an undeniable fact, intended to motivate and assure.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ephesians 6:8 stands as a powerful testament to God's unwavering justice and His profound impartiality, a theme that resonates throughout Scripture. It assures believers that their labor in the Lord is never in vain, and that every act of goodness, performed with a sincere heart, is seen and valued by the divine Judge, regardless of whether it receives earthly recognition or reward. This principle encourages diligence, faithfulness, and a Christ-centered motivation for all actions, reminding us that our ultimate accountability and reward come from God alone, not from human systems or opinions. It democratizes spiritual value, asserting that the inherent worth of a good deed is determined by its quality and its orientation towards God, not by the status of the doer.

REFLECTION AND APPLICATION

This verse offers profound encouragement and a vital reorientation of our perspective on work and service. In a world often driven by visible rewards, human praise, or material gain, Ephesians 6:8 calls us to a higher standard: to perform every "good thing" with the understanding that our true audience is the Lord Himself. This applies to all aspects of life—our professional endeavors, our family responsibilities, our acts of charity, and our service within the church. It challenges us to cultivate integrity and excellence even when no one else is watching, knowing that God sees and values our hidden acts of faithfulness. For those in seemingly mundane or unappreciated roles, this verse is a powerful affirmation that their efforts, when done for the Lord, are incredibly significant in His eyes. It frees us from the need for human validation and empowers us to serve with joy and diligence, confident in God's perfect justice and generous recompense.

Questions for Reflection

  • How does the truth that God sees and will reward every good thing you do change your motivation for daily tasks, especially those that feel unappreciated or mundane?
  • In what areas of your life might you be seeking human recognition or reward more than divine approval? How can you reorient your focus towards serving "the Lord"?
  • Considering the historical context of "bond or free," how does this verse challenge modern societal distinctions or biases we might hold regarding the value of different types of work or people?

FAQ

Does this verse mean that good deeds earn salvation?

Answer: No, this verse does not teach that good deeds earn salvation. Christian theology consistently affirms that salvation is a gift of God's grace, received through faith in Jesus Christ, not by works (Ephesians 2:8-9). Instead, Ephesians 6:8 speaks to the principle of divine reward for faithful service after one has received salvation. Good works are the fruit and evidence of a transformed life in Christ, not the means of attaining it. The "good thing" done is a response to God's grace, and the "receiving" from the Lord refers to a just recompense or reward within God's kingdom, not the initial gift of eternal life. This is consistent with other New Testament passages that speak of believers receiving rewards for their labor in Christ (1 Corinthians 3:8).

CHRIST-CENTERED FULFILLMENT

Ephesians 6:8 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the supreme example of one who perfectly performed "whatsoever good thing," always doing the will of His Father (John 8:29). His entire life was an act of selfless service, culminating in His obedient sacrifice on the cross, the greatest "good thing" ever done for humanity (Philippians 2:8). As the perfect servant, Jesus "received of the Lord" the ultimate reward: exaltation to the highest place and the name above every name (Philippians 2:9-11). Furthermore, His redemptive work broke down the dividing wall of hostility, making all believers, whether "bond or free," Jew or Gentile, male or female, one in Him (Galatians 3:28). Through Christ, the promise of divine reward is extended to all who are united with Him by faith, assuring them that their service, no matter how humble or unnoticed by the world, is seen and valued by the Father, who rewards openly (Matthew 6:4). Thus, our ability to do any "good thing" and our assurance of receiving a reward for it are both rooted in Christ's finished work and His ongoing intercession.

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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."
Peter of AlexandriaAD 311
Indeed as being in their master's hands, and in a manner themselves also in the custody of their masters, and being threatened by them, and from their fear having come to this pass and having lapsed, shall during the year show forth the works of penitence, learning for the future, as the slaves of Christ, to do the will of Christ and to fear Him, listening to this especially, that "whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free."
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.
Theodoret of CyrusAD 458
Interpretation of the Epistle to the Ephesians 6.8
He shows that slavery and mastery are categories that are confined to this present life. When we pass on from here, these distinctions will no longer apply. There nothing will be based on social status, such as slave or master, but on virtue and vice.
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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