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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 6:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
Here we have further directions concerning relative duties, in which the apostle is very particular.
I.The duty of children to their parents.
Come, you children, hearken to me, I will teach you the fear of the Lord. The great duty of children is to obey their parents (Eph 6:1), parents being the instruments of their being, God and nature having given them an authority to command, in subserviency to God; and, if children will be obedient to their pious parents, they will be in a fair way to be pious as they are. That obedience which God demands from their children, in their behalf, includes an inward reverence, as well as the outward expressions and acts. Obey in the Lord. Some take this as a limitation, and understand it thus: "as far as is consistent with your duty to God." We must not disobey our heavenly Father in obedience to earthly parents; for our obligation to God is prior and superior to all others. I take it rather as a reason: "Children, obey your parents; for the Lord has commanded it: obey them therefore for the Lord's sake, and with an eye to him." Or it may be a particular specification of the general duty: "Obey your parents, especially in those things which relate to the Lord. Your parents teach you good manners, and therein you must obey them. They teach you what is for your health, and in this you must obey them: but the chief things in which you are to do it are the things pertaining to the Lord." Religious parents charge their children to keep the ways of the Lord, Gen 18:19. They command them to be found in the way of their duty towards God, and to take heed of those sins most incident to their age; in these things especially they must see that they be obedient. There is a general reason given: For this is right, there is a natural equity in it, God has enjoined it, and it highly becomes Christians. It is the order of nature that parents command and children obey. Though this may seem a hard saying, yet it is duty, and it must be done by such as would please God and approve themselves to him. For the proof of this the apostle quotes the law of the fifth commandment, which Christ was so far from designing to abrogate and repeal that he came to confirm it, as appears by his vindicating it, Mat 15:4, etc. Honour thy father and mother (Eph 6:2), which honour implies reverence, obedience, and relief and maintenance, if these be needed. The apostle adds, which is the first commandment with promise. Some little difficulty arises from this, which we should not overlook, because some who plead for the lawfulness of images bring this as a proof that we are not bound by the second commandment. But there is no manner of force in the argument. The second commandment has not a particular promise; but only a general declaration or assertion, which relates to the whole law of God's keeping mercy for thousands. And then by this is not meant the first commandment of the decalogue that has a promise, for there is no other after it that has, and therefore it would be improper to say it is the first; but the meaning may be this: "This is a prime or chief commandment, and it has a promise; it is the first commandment in the second table, and it has a promise." The promise is, That it may be well with thee, etc., Eph 6:3. Observe, Whereas the promise in the commandment has reference to the land of Canaan, the apostle hereby shows that this and other promises which we have in the Old Testament relating to the land of Canaan are to be understood more generally. That you may not think that the Jews only, to whom God gave the land of Canaan, were bound by the fifth commandment, he here gives it a further sense, That it may be well with thee, etc. Outward prosperity and long life are blessings promised to those who keep this commandment. This is the way to have it well with us, and obedient children are often rewarded with outward prosperity. Not indeed that it is always so; there are instances of such children who meet with much affliction in this life: but ordinarily obedience is thus rewarded, and, where it is not, it is made up with something better. Observe,
1.The gospel has its temporal promises, as well as spiritual ones.
2.Although the authority of God be sufficient to engage us in our duty, yet we are allowed to have respect to the promised reward: and,
3.Though it contains some temporal advantage, even this may be considered as a motive and encouragement to our obedience.
II.The duty of parents:
And you fathers, Eph 6:4. Or, you parents, 1. "Do not provoke your children to wrath. Though God has given you power, you must not abuse that power, remembering that your children are, in a particular manner, pieces of yourselves, and therefore ought to be governed with great tenderness and love. Be not impatient with them, use no unreasonable severities and lay no rigid injunctions upon them. When you caution them, when you counsel them, when you reprove them, do it in such a manner as not to provoke them to wrath. In all such cases deal prudently and wisely with them, endeavouring to convince their judgments and to work upon their reason." 2. "Bring them up well, in the nurture and admonition of the Lord, in the discipline of proper and of compassionate correction, and in the knowledge of that duty which God requires of them and by which they may become better acquainted with him. Give them a good education." It is the great duty of parents to be careful in the education of their children: "Not only bring them up, as the brutes do, taking care to provide for them; but bring them up in nurture and admonition, in such a manner as is suitable to their reasonable natures. Nay, not only bring them up as men, in nurture and admonition, but as Christians, in the admonition of the Lord. Let them have a religious education. Instruct them to fear sinning; and inform them of, and excite them to, the whole of their duty towards God."
III.The duty of servants.
This also is summed up in one word, which is, obedience. He is largest on this article, as knowing there was the greatest need of it. These servants were generally slaves. Civil servitude is not inconsistent with Christian liberty. Those may be the Lord's freemen who are slaves to men. "Your masters according to the flesh (Eph 6:5), that is, who have the command of your bodies, but not of your souls and consciences: God alone has dominion over these." Now, with respect to servants, he exhorts,
1.That they obey with fear and trembling. They are to reverence those who are over them, fearing to displease them, and trembling lest they should justly incur their anger and indignation.
2.That they be sincere in their obedience: In singleness of heart; not pretending obedience when they design disobedience, but serving them with faithfulness.
3.They should have an eye to Jesus Christ in all the service that they perform to their masters (Eph 6:5-7), doing service as to the Lord, and not to men; that is, not to men only or principally. When servants, in the discharge of the duty of their places, have an eye to Christ, this puts an honour upon their obedience, and an acceptableness into it. Service done to their earthly masters, with an eye to him, becomes acceptable service to him also. To have an eye to Christ is to remember that he sees them and is ever present with them, and that his authority obliges them to a faithful and conscientious discharge of the duties of their station.
4.They must not serve their masters with eye-service (Eph 6:6) - that is, only when their master's eye is upon them; but they must be as conscientious in the discharge of their duty, when they are absent and out of the way, because then their Master in heaven beholds them: and therefore they must not act as men-pleasers - as though they had no regard to the pleasing of God, and approving themselves to him, if they can impose upon their masters. Observe, A steady regard to the Lord Jesus Christ will make men faithful and sincere in every station of life.
5.What they do they must do cheerfully: Doing the will of God from the heart, serving their masters as God wills they should, not grudgingly, nor by constraint, but from a principle of love to them and their concerns. This is doing it with good-will (Eph 6:7), which will make their service easy to themselves, pleasing to their masters, and acceptable to the Lord Christ. There should be good-will to their masters, good-will to the families they are in; and especially a readiness to do their duty to God. Observe, Service, performed with conscience, and from a regard to God, though it be to unrighteous masters, will be accounted by Christ as service done to himself.
6.Let faithful servants trust God for their wages, while they do their duty in his fear: Knowing that whatsoever good thing (Eph 6:8), how poor and mean soever it may be, considered in itself, - the same shall he receive of the Lord, that is, by a metonymy, the reward of the same. Though his master on earth should neglect or abuse him, instead of rewarding him, he shall certainly be rewarded by the Lord Christ, whether he be bond or free, whether he be a poor bond-servant or a freeman or master. Christ regards not these differences of men at present; nor will he in the great and final judgment. You think, "A prince, or a magistrate, or a minister, that does his duty here, will be sure to receive his reward in heaven: but what capacity am I, a poor servant, in, of recommending myself to the favour of God." Why, God will as certainly reward thee for the meanest drudgery that is done from a sense of duty and with an eye to himself. And what can be said more proper either to engage or to encourage servants to their duty?
IV.The duty of masters:
"And you masters, do the same things unto them (Eph 6:9); that is, act after the same manner. Be just to them, as you expect they should be to you: show the like good-will and concern for them, and be careful herein to approve yourselves to God." Observe, Masters are under as strict obligations to discharge their duty to their servants as servants are to be obedient and dutiful to them. "Forbearing threatening; anientes - moderating threatening, and remitting the evils with which you threaten them. Remember that your servants are made of the same mould with yourselves, and therefore be not tyrannical and imperious over them, knowing that your Master also is in heaven:" some copies read, both your and their Master. "You have a Master to obey who makes this your duty; and you and they are but fellow-servants in respect of Christ. You will be as punishable by him, for the neglect of your duty, or for acting contrary to it, as any others of meaner condition in the world. You are therefore to show favour to others, as ever you expect to find favour with him; and you will never be a match for him, though you may be too hard for your servants." Neither is there respect of persons with him; a rich, a wealthy, and a dignified master, if he be unjust, imperious, and abusive, is not a jot the nearer being accepted of God for his riches, wealth, and honour. He will call masters and servants to an impartial account for their conduct one to another, and will neither spare the former because they are more advanced nor be severe towards the latter because they are inferior and mean in the world. If both masters and servants would consider their relation and obligation to God and the account they must shortly give to him, they would be more careful of their duty to each other. Thus the apostle concludes his exhortation to relative duties.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the fight of a priest.
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."
But the freemen shall be tried by penance for three years, both for their dissimulation, and for having compelled their fellow-servants to offer sacrifice, inasmuch as they have not obeyed the apostle, who would have the masters do the same things unto the servant, forbearing threatening;
"And ye masters," he continues, "do the same things unto them."
The same things. What are these? "With good-will do service." However he does not actually say, "do service," though by saying, "the same things," he plainly shows this to be his meaning. For the master himself is a servant. "Not as men-pleasers," he means, "and with fear and trembling": that is, toward God, fearing lest He one day accuse you for your negligence toward your slaves.
"And forbear threatening;" be not irritating, he means, nor oppressive.
"Knowing that both their Master and yours is in Heaven." Ah! How mighty a Master does he hint at here! How startling the suggestion! It is this. "With what measure thou metest, it shall be measured unto thee again"; lest thou hear the sentence, "Thou wicked servant. I forgave thee all that debt."
"And there is no respect of persons," he saith, "with Him."
Think not, he would say, that what is done towards a servant, He will therefore forgive, because done to a servant. Heathen laws indeed as being the laws of men, recognize a difference between these kinds of offenses. But the law of the common Lord and Master of all, as doing good to all alike, and dispensing the same rights to all, knows no such difference.
But should any one ask, whence is slavery, and why it has found entrance into human life, (and many I know are both glad to ask such questions, and desirous to be informed of them,) I will tell you. Slavery is the fruit of covetousness, of degradation, of savagery; since Noah, we know, had no servant, nor had Abel, nor Seth, no, nor they who came after them. The thing was the fruit of sin, of rebellion against parents. Let children hearken to this, that whenever they are undutiful to their parents, they deserve to be servants. Such a child strips himself of his nobility of birth; for he who rebels against his father is no longer a son; and if he who rebels against his father is not a son, how shall he be a son who rebels against our true Father? He has departed from his nobility of birth, he has done outrage to nature. Then come also wars, and battles, and take their prisoners. Well, but Abraham, you will say, had servants. Yes, but he used them not as servants.
Observe how everything depends upon the head; the wife, by telling him "to love her"; the children, by telling him "to bring them up in the chastening and admonition of the Lord"; the servants, by the words, "knowing that both their Master and yours is in Heaven." So, saith he, ye also in like manner, as being yourselves servants, shall be kind and indulgent.
Serving is to be done “in singleness of heart.” One is called to “do the will of God” and to do it “with a good will,” that is, with benevolence from the heart. Everyone will finally receive just judgment from the Lord for whatever good he has done. If he has served as a lowly one in the household, he will be judged justly according to his responsibility. The master of the household is not to be overbearing, not quick to punish. He should know that he too has a master in heaven who will judge justly, who will judge fairly according to our own willing, who will judge by deeds, not status.
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Summary
Ephesians 6:9 concludes Paul's household instructions by directing Christian masters to treat their bondservants with the same integrity and respect they expect to receive, urging them to abandon threats and harshness. This command is grounded in the profound theological truth that both masters and bondservants share a common, impartial Master in heaven—God Himself—who shows no favoritism based on earthly status or position. The verse thus radically transforms the power dynamics of the ancient world through the lens of divine accountability and universal equality before God.
Context
Literary Context
This verse serves as the concluding exhortation in Paul's extensive "household code" found in Ephesians 5:22-33 and Ephesians 6:1-9. Having addressed wives and husbands, children and parents, Paul then turns his attention to bondservants and masters. Specifically, Ephesians 6:5-8 instructs bondservants to serve their earthly masters with sincerity and diligence, as if serving Christ Himself, with the promise of divine reward. Ephesians 6:9 then completes this section by shifting the focus to the masters, ensuring that the principles of Christian love, justice, and accountability are applied reciprocally, thereby transforming the very nature of these hierarchical relationships within the Christian community. This reciprocal instruction underscores the holistic nature of Christian ethics, where all members of a household, regardless of their social standing, are called to live out their faith in their daily interactions.
Historical & Cultural Context
In the Greco-Roman world, slavery was a deeply entrenched and pervasive institution, fundamentally different from modern conceptions of slavery. Bondservants (often translated as "slaves") comprised a significant portion of the population, and their masters held extensive legal and social power, often including the power of life and death. Threats, physical punishment, and arbitrary treatment were common practices. Paul's letter is not a direct abolitionist manifesto, but rather a revolutionary call for a transformation of relationships within the existing social structures, based on the radical implications of the Gospel. By commanding masters to "do the same things unto them" and to forbear threatening, Paul directly challenged the prevailing norms of absolute, unchecked authority, introducing a paradigm of mutual respect and divine accountability that was counter-cultural and subversive to the Roman social order.
Key Themes
Ephesians 6:9 powerfully contributes to several overarching themes within the book of Ephesians and broader Pauline theology. Firstly, it reinforces the theme of Christian Unity and Equality in Christ, emphasizing that distinctions of social status (like master and bondservant) are ultimately transcended in the spiritual realm where all are one in Christ, as highlighted in Galatians 3:28. Secondly, it underscores Divine Accountability, reminding those in positions of authority that their power is not absolute but is delegated and subject to the judgment of God, their ultimate Master in heaven. This theme is echoed in passages like Colossians 3:25. Thirdly, the verse champions God's Impartiality and Justice, declaring that God shows "no respect of persons." This fundamental attribute of God, seen throughout Scripture (e.g., Deuteronomy 10:17), demands that His followers, especially those in power, emulate His just character in their dealings with others. Finally, it exemplifies the Transformative Power of the Gospel to redefine human relationships, moving them from systems of domination and fear to those characterized by love, fairness, and mutual respect, even within challenging social realities.
Exposition and Analysis
Key Word Analysis
This term, used twice in the verse, signifies "supreme in authority" or "controller." While it refers to earthly masters in the first instance, its repetition in reference to God as "your Master also is in heaven" creates a profound theological parallel. It underscores that earthly authority is always subordinate to divine sovereignty, reminding human masters that they too serve a higher Lord.
Meaning "to let up," "slacken," or "desist from," this word directly commands masters to cease or refrain from threatening behavior. It implies a deliberate and active choice to relinquish harshness, intimidation, and the abuse of power, urging a shift from a coercive approach to one rooted in gentleness and justice.
This compound word literally means "receiving a face" and denotes partiality or favoritism based on outward appearance, status, or social standing. Its inclusion here powerfully asserts God's absolute impartiality, meaning He does not judge or favor based on human distinctions like wealth, social status, or power, but rather on righteousness and the condition of the heart. This divine characteristic serves as the ultimate standard for how masters should treat their bondservants.
Verse Breakdown
"And, ye masters, do the same things unto them,"
This opening clause establishes a radical reciprocity. Following Paul's instructions to bondservants to serve their masters as they would Christ, masters are now commanded to treat their bondservants with the same sincerity, diligence, and respect that they expect to receive. This implies fairness, kindness, and a recognition of the bondservant's inherent dignity, moving beyond mere legalistic obligation to a relationship governed by Christian love.
"forbearing threatening:"
This is a direct, negative command, specifically prohibiting the common practice of intimidation, verbal abuse, and the arbitrary exercise of power. It calls for masters to relinquish the use of fear as a motivational tool, instead fostering an environment of security and justice. This prohibition challenges the cultural norm where masters held virtually absolute power over their bondservants, including the right to inflict severe punishment.
"knowing that your Master also is in heaven;"
This clause provides the primary theological motivation for the preceding commands. Earthly masters are reminded that they, too, are under a higher authority—God Himself. This concept of divine accountability means that their conduct towards their bondservants is observed and will be judged by their heavenly Master, introducing a powerful deterrent against injustice and a profound incentive for righteous behavior.
"neither is there respect of persons with him."
This final, emphatic declaration reinforces God's absolute impartiality. It underscores that God does not show favoritism based on social status, wealth, or power. In God's eyes, both master and bondservant stand on equal ground, judged by the same divine standard. This truth serves as a powerful theological foundation for treating all people with dignity and justice, regardless of their earthly position, as God Himself treats all without partiality.
Literary Devices
Paul employs several significant Literary Devices in Ephesians 6:9 to convey his profound theological message. Central to the verse is Parallelism, specifically an antithetical parallelism between earthly masters and the heavenly Master. The repetition of "Master" (Gk. kýrios) highlights this, contrasting the limited, often flawed authority of human masters with the supreme, impartial authority of God. This device serves to elevate the divine perspective as the ultimate standard for human conduct. Closely related is Contrast, as Paul contrasts the common practice of "threatening" by earthly masters with the "no respect of persons" characteristic of the heavenly Master. This stark juxtaposition underscores the radical nature of Christian ethics, which calls believers to transcend worldly power dynamics and emulate God's just and impartial character. Finally, the verse is structured as a Theological Argumentation, where the command ("do the same things," "forbearing threatening") is immediately followed by its theological rationale ("knowing that your Master also is in heaven; neither is there respect of persons with him"). This logical progression grounds ethical behavior firmly in the character and sovereignty of God, making the divine attributes the compelling reason for human action.
Theological and Thematic Connections
Ephesians 6:9 stands as a profound theological statement on the nature of God's justice and the radical implications of the Gospel for human relationships, particularly those involving power dynamics. It dismantles the notion that earthly status grants unchecked authority, instead asserting that all individuals, regardless of their social standing, are equally accountable to an impartial God. This verse reveals a core attribute of God: His absolute fairness and lack of favoritism, which demands that His followers reflect this character in their interactions. It transforms the master-bondservant relationship from one of domination and fear to one governed by mutual respect and divine oversight, foreshadowing the ultimate equality found in Christ.
Reflection and Application
While direct chattel slavery is not practiced in most societies today, the principles of Ephesians 6:9 remain profoundly relevant for all relationships involving power, authority, and responsibility. This verse calls those in positions of leadership—whether employers, managers, parents, teachers, or spiritual leaders—to exercise their authority with fairness, kindness, and integrity, remembering that their power is delegated and they are ultimately accountable to God. It challenges us to create environments where dignity is upheld, exploitation is avoided, and justice prevails, ensuring that all individuals are treated with respect, regardless of their role or status. For all believers, this verse serves as a powerful reminder that God's impartiality compels us to dismantle any form of prejudice or favoritism in our own lives and to champion the inherent worth of every person, reflecting the character of our heavenly Master. It encourages us to consider how our actions, especially towards those under our influence, align with the divine standard of justice and love.
Questions for Reflection
FAQ
Does Ephesians 6:9 endorse slavery, or does it challenge it?
Ephesians 6:9, like other New Testament passages addressing slavery, does not explicitly endorse or condemn the institution of slavery itself, which was a deeply embedded social and economic reality in the Roman world. Instead, it radically transforms the nature of the master-bondservant relationship through Christian ethics. By commanding masters to "do the same things unto them" and to "forbear threatening," and by grounding this in God's impartiality and the ultimate accountability of masters to their heavenly Master, Paul introduces principles that were revolutionary and subversive to the prevailing norms. These commands fundamentally undermine the dehumanizing aspects of slavery, advocating for mutual respect, justice, and dignity. While not an immediate call for abolition, the ethical framework laid out in this verse, coupled with other New Testament teachings on love and equality (e.g., Galatians 3:28), laid the theological groundwork that would eventually lead to the dismantling of slavery in societies influenced by Christian thought. It challenges the abuse of power and calls for a Christ-like transformation of all social hierarchies.
Christ-Centered Fulfillment
Ephesians 6:9 finds its ultimate fulfillment and deepest meaning in Jesus Christ, who perfectly embodies the principles it espouses. As the Lord of all, Christ is the supreme "Master in heaven" to whom all earthly authority is subordinate and accountable. Yet, despite His ultimate sovereignty, Jesus did not come to be served, but to serve and to give His life as a ransom for many. He perfectly demonstrates "forbearing threatening," instead leading with humility, grace, and sacrificial love. His ministry consistently showed no "respect of persons," welcoming the marginalized, dining with sinners, and valuing every individual regardless of their social standing, wealth, or reputation. In Christ, the dividing walls of hostility are broken down, and all believers, whether master or bondservant, rich or poor, are united as one new humanity. Therefore, the call for earthly masters to act justly and without partiality is a call to imitate Christ, who, though He was in very nature God, did not consider equality with God something to be used to His own advantage; rather, He made Himself nothing by taking the very nature of a servant. Through His life, death, and resurrection, Christ establishes a new kingdom where justice, equality, and love reign, transforming all human relationships according to His divine pattern.