Efesios 6:5-9

c. Servants and Masters

(Ephesians 6:5-9)

5Servants,12 be obedient to them that are your masters [to your masters] according to the flesh,13 with fear and trembling, in singleness of your heart, as unto [to] 6Christ; Not with [or in the way of] eye service, as men-pleasers; but as the servants of Christ,14 doing the will of God from the heart; 7With good will doing service, as15 to the Lord, and not to men: 8Knowing that whatsoever16 good thing any man doeth [each one shall have done], the same shall he receive17 of the Lord, whether he be bond [bondsman] or free. 9And, ye masters, do the same things unto [towards] them, forbearing threatening: knowing that your Master also [their Master and yours]18 is in heaven; neither is there respect of persons with him.

EXEGETICAL AND CRITICAL

The precept for Servants; Ephesians 6:5-8. a. The precept, Ephesians 6:5. b. Closer definition, Ephesians 6:6-7. c. Praise and promise, Ephesians 6:8. Comp. Colossians 3:22-25.

Ephesians 6:5. The precept. Servants, οἰ δοῦλοι.—In this context this means the domestics, the serving members of the household, as. Ephesians 6:3 : “as the servants of Christ,” shows, and Ephesians 6:8 : “whether bond or free,” requires; it includes here the free servants also (Bengel, Stier, Bleek), does not refer to slaves alone (Meyer, Schenkel).19 Thus this section gains its continued validity and importance for all relations of subordination, that of subject and citizen also (Grotius: eadem est ratio in republica et in familia). The passage says nothing for or against slavery. See Doctr. Notes.

Be obedient, ὑπακούετε.—Thus the Apostle places the servants on an equality with the children, in the same dependence upon the masters, who are the parents to the children.

To your masters according to the flesh, τοῖς κυρίοις κατὰ σάρκα.—Thus the masters are designated as bodily (Luther) according to Romans 1:3; Romans 9:3; Romans 9:5, where the last phrase denotes external, temporal, earthly relations. There is also thereby involved at the same time the δεσποτεία πρόσκαιρος καὶ βραχεῖα (Chrysostom) and the limitation of freedom in external relations (Calvin).20

The obedience is more closely defined: with fear and trembling, μετὰ φόβου καὶ τρόμου.—Comp. Philippians 2:12; 2Co 7:15; 1 Corinthians 2:3. This is sollicita reverential, which has in mind as regards the masters the copied majesty of God, remembering the judgment and recompense before Him. [So Hodge], It does not refer then to anger and rebuke and punishment (Bengel), nor is it to be weakened into tender, anxious conscientiousness (Olshausen, Meyer, Schenkel). [So Alford, Ellicott. Eadie remarks: “The Apostle in the following clauses hits upon those peculiar vices which slavery induces, and which are almost inseparable from it: indolence and carelessness.”—R.].

To guard against every misunderstanding there is added: in singleness of your heart, ἐν .—This not only consists in considering the one interest of the master (Harless), but like 2 Corinthians 8:2-3; 2 Corinthians 11:3, includes willingness and the opposite of πανουργὶα, excluding all untruth. [This phrase sets forth the element (ἐν) of the obedience, as the last phrase expressed its accompanying features. “Singleness” is an apt rendering of the word, which marks that openness and sincerity of heart which repudiates duplicity in thought or action. On the classical use of the word see Harless; comp. Trench, Syn. II. § 6.—R.] Quoniam pessimos etiam quosque pœnæ timor coge-bat, Christianos servos ab impiis discernit affectu (Calvin). It is all to be done: as to Christ, ὡς τῶ Χριστῶ, tamquam (Erasmus), not sicut (Vulgate) Christo; Ephesians 5:22. [“He being the source and ground of all Christian motives and duties” (Alford). “As common and secular inducements can have but small influence on the mind of a slave, so the Apostle brings a religious motive to bear upon him” (Eadie). It may be added that if this motive could be brought to bear on the class to whom the exhortation of the Apostle most directly applies in these days when “the workingman’s question” is so much discussed, the solution of that question would be less difficult.—R.]

Ephesians 6:6-7. Closer definition. Not with [or in the way of] eye-service as men-pleasers, μῆ κατ̓ ὀφθαλμοδουλείαν ὡς .—The first phrase, as the opposite of “in singleness of your hearts,” denotes the mode, method, maxim of the service (Stier).21 Paul uses the plural in Colossians 3:22 : ἐν ὀφθαλμοδουλείαις. Theodoret explains the word as τὴν οὐκ εἰλικρινοῦς καρδίας προσφερομένην θεραπείαν, ἀλλὰ τῶ σχήματι κεχρωσμένην. Œcumenius also remarks: μὴ ὅταν πάρεισιν οἱ δέσποται καὶ ὁρῶσιν, ἀλλὰ καὶ . The reference is not simply to compulsion, but the appearance of faithful service is designated. They are really “men-pleasers,” they wish to please men alone, who can only see what is before their eyes; thus they use their master’s human weakness to their own advantage. The studium placendi hominibus is expressly rejected from the Christian point of view.

The antithesis follows: but as the servants of Christ, doing the will of God from the heart.—The first phrase is opposed to: “as men-pleasers,” the second, which characterizes the servants of Christ,22 to: “with eye-service.” The servants of Christ naturally do the will of God, which is also the will of Christ (John 10:30; John 5:30), and that too “from the heart,” without discontent with their service or murmuring in their service; this necessarily distinguishes them from others, even from those who may be doing the will of God.23

Ephesians 6:7. One thing more is added, which completes the last designation: with good-will doing service, as to the Lord.—Μετ̓ εμὐνοίας δουλεύοντες marks the personal dependence on the masters, in which they serve them (Luther, [E. V.]: “with good-will”), so that they serve them, “as to the Lord,” tanquam domino, i.e., Christo. This is rendered emphatically prominent by the antithesis: and not to men, καὶ οὐκ .—On this account “from the heart” is not to be separated from “doing” (Ephesians 6:6) and joined to “doing service” (Chrysostom, Jerome, Bengel, Harless, Stier), which in that case would unnecessarily receive two adverbial qualifications. [So Lachmann, De Wette and Alford (who makes a good defence), but the other view is maintained by Tischendorf, Meyer, Ellicott, Hodge and Eadie. Ellicott, however, defends the view of Harless (against Meyer), that ἐκ ψυχῆς seems to mark the relation of the servant to his work, μετ̓ εὐνοίας pointing to his relation to his master.—R.] Still less is “with good-will” to be joined with what precedes and this verse rendered: Let yourselves think that you serve the Lord and not men (Luther). Thus the precept of Ephesians 6:5 has been more closely described and a return made to it.

Ephesians 6:8. Basis and promise. Knowing, εἰδότες. [Ellicott: “seeing ye know.”]—Thus Paul refers the servants to their faith, to the certain confidence: that whatsoever good thing each one shall have done, the same shall he receive of the Lord.—Ὅτι ὅ ἐάν τι ε͂καστος is grammatically clear: ἐάν often is=ἄν in relative clauses (Winer, p. 291) and ὅ—τι is tmesis (Bengel); ἕκαστος is not to be extended to both masters and servants; the context (“whether bond or free”) limits it to those addressed; each one of you. [This view assumes that “bondman or free,” refers to two classes of servants, but the more commonly received opinion includes the masters under the latter term, thus giving the verse the character of a general proposition. This is the more obvious reference, and has the advantage of giving an easy transition from the exhortation to the bondman to that to the free man (masters, Ephesians 6:9).—R.] In ποιήση the verb stands first with emphasis; something depends on the doing; the will of God must be done by you, as well as on you. [The rendering: “shall have done,” brings out best the relation to the time of recompense, i.e., the Second Advent of the Lord.—R.] ‘Ἀγαθόν, “good,” is only what takes place for Christ’s sake, in love and obedience to Him. Τοῦτο is the “good,” which the servant has done, and which παρὰ κυρίου κομίσται, “he shall receive of the Lord.” The verb is joined with μισθός, 2 Peter 2:13; with ἐπογγελίαν, Hebrews 10:36; Hebrews 11:39; and with similar expressions, 1 Peter 1:9; 1 Peter 5:4; it means: sibi auferet, reportabit (Erasmus), recipiet (Vulgate) [E. V.: receive], from the Lord, from Christ in the Judgment. [Alford: “ ‘This in full,’ ‘this exactly,’ he shall then receive in its value as then estimated, changed, so to speak, into the currency of that new and final state.”—R.] Thus the complete recompense is marked (τὴν , Colossians 3:24).—Whether he be bondman or free, added quickly without a verb; it is better to supply: fuerit (Erasmus), than sit (Meyer and others). [Ellicott: “Whatsoever be his social condition here, the future will only regard his moral state.” Comp. the citation from Chrysostom in Alford.—R.] From this it cannot be inferred that Paul had not conceived of the cessation of slavery before the Second Advent.

The precept for Masters and its basis, Ephesians 6:9. a. Positively; b. negatively; c. basis.

Ephesians 6:9. And ye masters, καὶ οἱ κύριοι, who are thus recognized, just as “and ye fathers” (Ephesians 6:4).—The positive precept: do the same things towards them.—Τὰ αὐτὰ ποιεῖτε refers back both to “the will of God from the heart, with good-will” (Rueckert), and to “submitting yourselves to one another” (Ephesians 5:21); as the former should serve (δουλεύειν), so the latter should rule (κυριεύειν). He does not require a δουλεύειν from the masters (Chrysostom). Amor officia servilia et herilia moderatur (Bengel). “Towards them” denotes the equal footing, as was already required in Deuteronomy 15:12; Leviticus 25:42-43; Job 31:13-15, and enlarged in Christ. [Eadie: “The Apostle had stooped to the slave, and he was not afraid to speak with erect attitude to the master. The language is general, and expresses what Calvin well calls jus analogum,—R.]

The negative precept: forbearing threatening.—Ἀνίεντες, placed emphatically first, is according to Acts 16:26; Acts 27:40 : to leave off, cease from; τὴν (Acts 4:17; Acts 4:29; Acts 9:1) they should not only moderate; for the singular docs not mean a single threat, but threatening, minatio (Vulgate). [“Your usual, too habitual threatening” (Meyer, following Erasmus; so Alford and Ellicott). The last named author says: “St. Paul singles out the prevailing vice and most customary exhibition of bad feeling on the part of the master, and in forbidding this naturally includes every similar form of harshness.”—R.] Deposita fere a dominis sævitia erat, suscepta fide; nunc etiam minæ remittendæ, ne ostentent servis potestatem suam ad terrendum (Bengel). Thus Paul defines the action of the masters according to their disposition; in different forms of action the same disposition. Æqualitas naturæ, et fidei potior est. quam differentia statuum (Bengel).

Basis: Knowing that their Master and yours is in heaven, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν κύριός ἐστιν ἐν οὐρανοῖς. [See Textual Note7].—“Knowing” (as in Ephesians 6:8) “that their Master and yours” conceives of both masters and servants as standing on an equality before Him, who helps the latter to their rights and will and can give the former their due. He “is in heaven,” omnipotens, (Bengel); before Him earthly power does not appear, is of no value; in His time He comes from heaven as Judge (1 Thessalonians 4:16; 2 Thessalonians 1:7). Hence: neither is there respect of persons with him, καὶ προσωποληψία οὐκ ἔστιν παῤ αὐτῶ:—The substantive (Romans 2:11; Col 3:25;24 James 2:1) is used by Paul in every case with reference to the Judgment. This is decidedly excluded, and the phrase suggests what one may expect to receive from Him (παῤ αὐτοῦ, Ephesians 6:8). Comp. Wis 6:5-9; Galatians 2:6.

DOCTRINAL AND ETHICAL

1. Paul takes occasion elsewhere also to speak of the relations of service and the state of slavery (1 Corinthians 7:21-24; Colossians 3:22-25 : 1 Timothy 6:1-2; Titus 2:9-10), as does Peter (1 Peter 1:18-25), without condemning these relations. But sympathizing, in a specially detailed manner, the Gospel instructs those who serve, having for them an affectionate heart, an interesting discourse, a consoling word. It does not without further delay declare the slaves free, but it makes them free from within. Paul sent back to Philemon his escaped slave.25 In the Church the master remains a master and the slave a slave. The Apostles see in the service of the bondmen, and in the position of servants, though established by wrong and deformed by sin, the fundamental traits of master and servant, as these are established by God. What the ancients already knew, that the slaves participated in the dignity of humanity and had the rights of humanity as well as their masters (Seneca: servi sunt? imo homines; servi sunt? imo contubernales; servi sunt? imo conservi, si cogitaveris tantundem in utrosque licere fortunæ), that was not first taught by Christianity. But it brought to masters and slaves one Redeemer, in whom both are brethren (Galatians 3:28; Philemon 1:16); it wrought upon the disposition from the inner life of faith, so that at once the burden was lightened in Christian families, and in the course of centuries the relations were altered and the state of slavery was done away. Still “it must not be overlooked that Paul’s mode of viewing the already present relation of freedom and slavery cannot be used to justify slavery introduced by Christians, the enslaving of free men, the slave-trade,” etc. (Meyer). The most modern form of slavery, the Helotism of industry, cannot be viewed in the same way as something existing and historical; it remains a disgrace on which Christianity must prove, whether it is antiquated or retains its eternal powers.

2. The care of the Apostle in teaching servants is for every preacher as well as for the Church an earnest exhortation to take up the oppressed.3. Servants, subordinates, subjects must, irrespective of the example and conduct of their masters, demean themselves according to the commandment and direction of God. Benevolentiam, quæ in servo est, ne asperitas quidem heri exstringuit, ut in catellis (Bengel).—[The general principles underlying this section are applicable to all relations of employer and employee. The latter is warned against eye-service, exhorted to faithful labor “as in God’s sight,” bid look to a higher recompense than the temporal wages, because serving a higher master; the former is reminded of the equality before God, how position does not avail before Him, and of the duty to Him involved in the duties of an employer. How many then may study these words with profit. Comp. Colossians, p. 79.—R.]

4. The following applies to the masters: ut Dominus vos tractavit, ita vos traciate servos; aut ut vos tractatis servos, ita ille vos tractabit (Bengel).

5. The Judgment of God finally awards strict recompense. [“The Christian doctrine of reward is too often lost sight of or kept in abeyance, as if it were not perfectly consistent with the freest bestowment of heavenly glory” (Eadie).—R.]

HOMILETICAL AND PRACTICAL

God’s service and the master’s service.—Eye-servants and God’s servants.—Those who serve are a necessary evil for the masters, who are unable by themselves alone to take care of their own, rather than the employers for the servants, who often first learn of them something of order, cleanliness and skill.—Ernest the Pious once said: Masters and mistresses can never answer to God, if they keep their domestics away from church-service.—Starke: Those who murmur and growl in the services, as though weary of them, murmur against God Himself.—Servants can lay up for themselves in continued service a blessing or a curse: a blessing if they faithfully serve in the fear of the Lord, a curse, however, if they act falsely and faithlessly.—A pious serving-man, whose fidelity and industry is not perceived by his employers, and whose wages are improperly withheld or cut down, is known by God, who will give him the best reward.

Rieger: Compulsory measures, severity and cunning are of no avail. They only make the servants more crafty.—A servant has often nothing in the world but his good name; and anxiety about this can easily lead one into eye-service; but with singleness of heart better progress is made in this direction.—Eye-service spoils the heart, wasting those powers, which would remain united in the fear of the Lord and preserve from weariness also.

Heubner: The higher Master frees from slavery. The Lord regards all; servants and slaves are as well-known to Him as masters and princes. Before Him the heart alone gives rank, and even the most trifling services, if rendered with an honest heart, receive their reward. What a transformation the Lord’s Judgment will bring about! How much the serving class has to thank Christianity! It has made a freer feeling in service and better masters, and effected all this without a violent subversion of relations.—The rough and coarse master makes rough and coarse servants, the gentle master makes gentle servants. The master should not have an imperious, despotic feeling, but a ministering one.

Passavant: This is true, and those who stand high and rule in the world, cannot bethink themselves of it too earnestly and humbly: Before God we are all alike, all of one origin, one nature, one sin—and all partakers of one grace, one redemption, one glory.—You look for so many virtues and perfections in your maid or man; with such conditions do you think you would be worthy or capable of being man or maid-servant?

Gerlach: Obedience to the bodily master should constantly be directed toward Christ.

[Eadie: “And with respect to servants of every denomination, equity requires that we treat them with humanity and kindness; that we endeavor to make their service easy, and their condition comfortable; that we forbear rash and passionate language; that we overlook accidental errors, and remit trivial faults; that we impose only such labor as is reasonable in itself and suitable to their capacity; that our reproofs be calm and our counsels well timed; that the restraints we lay upon them be prudent and salutary; that we allow them reasonable time for refreshment, for the culture of their minds, and for attendance on the worship of God; that we set before them a virtuous example, instil into them useful principles, warn them against wickedness of every kind, especially against the sin which most easily besets them; that we afford them opportunity for reading and private devotion, and furnish them with the necessary means of learning the way of salvation; that we attend to the preservation of their health, and have compassion on them in sickness; and, in a word, that we contribute all proper assistance to render them useful, virtuous, and happy” (from Lathrop, Ephesians).—R.]

Footnotes:

Ephesians 6:5; Ephesians 6:5.—[Literally “slaves;” but as Braune accepts a reference to free servants, and since in any case the injunction has a wider application, the E. V. need not be altered (against Alford). See Exeg. Notes.—R.]

Ephesians 6:5; Ephesians 6:5.—[Lachmann (א. A. B., a few cursives and fathers) places κατὰ σάρκα before κυρίοις, but Tischendorf and recent editors regard this as a conformation to Colossians 3:22.—R.]

Ephesians 6:6; Ephesians 6:6.—[The article before Χριστοῦ (Rec., D.3 K. L) is omitted by recent editors on the authority of א. A. B. D.1 F, etc.—R.]

Ephesians 6:7; Ephesians 6:7.—[The Rec. (with D.3 K. L.) omits ὡς, but it is well sustained and generally accepted.—R.]

Ephesians 6:8; Ephesians 6:8.—[The reading of the Rec.: ὅτι ὁ ἐάν τι ἕκαστος, is accepted by Griesbach, Scholz, De Wette, Meyer, Tischendorf, Ellicott and others, not so much on external authority (K. L., most cursives, Syriac versions, fathers), as because the very great number of various readings can be best accounted for by regarding this as the original reading. See Ellicott and Meyer, on this point. The second reading in point of preference is that accepted by Lachmann, Rückert Wordsworth: ὅτι ἕκαστος ὁ ἐὰν ποιήσῃ which is found in A. E. (D.1 F. G., ἄν); many cursives, Vulgate. B. has ὅτι ἕκαστος ἐάν τι, accepted by Alford; א. has the easiest reading: ἐὰν ποιήση ἕκατος, while we find in cursives and fathers, ὁ ἐάν τις, ἐάν τις, ἐάν τι, ὁ ἐάν, between ὅτι and ἐκαστος, besides ἅνθρωπος instead of the latter word. The theory of Meyer is simple: The received reading was the original one; but the transcriber passed directly from ὅτι to τι, hence the reading: ὅτι ἕκαστος ποιήση; then came the corrections as above, the greater number tending to prove that ἕκαστος should come last, as in the Rec.—The acceptance of the inverted reading of Lachmann or Alford would require this rendering: “that each man if he shall have done any good thing.”—R.]

Ephesians 6:8; Ephesians 6:8.—[The Rec. has κομιεὶται, with א.1D.3K. L., most cursives, fathers, but κομίσεται is now generally preferred on the authority of א1 A. B. D.1 F. The other reading is regarded by many as taken from Colossians 3:25, where however the same variation occurs.—The article before κυρίου (Rec, K. L., cursives) is generally rejected, not occurring in the best uncials.—R.]

Ephesians 6:9; Ephesians 6:9.—[The variations are numerous, but καὶ αὐτῶν καί ὑμῶν accepted by Lachmann, Tischendorf, Alford, Ellicott, Meyer, Harless, because it has good support (A. B. D.,1 versions and fathers) and best accounts for the occurrence of the other readings. א1 has ἑαυτῶν, while six other variations (in position or through omission) occur. The Rec. (ὑμῶν αὐτων) is poorly supported, hut probably arose early, as a correction, the reference to the slaves being misunderstood; partial attempts at restoration led to changes in position (see Meyer).—The idea presented, that of a common Master, seems to be better preserved by omitting the word both, which, a literal translation would insert before theirs.—R.]

[19][Nearly all English and American commentators accept the exclusive reference to slaves, bondmen (Conybeare); and with good reason, since the word means “slave” over against a hired servant (Luke 15:17; Luke 15:19), and since the greater proportion of servants in those days were slaves. Ephesians 6:8 may be quite as readily urged in favor of the exclusive reference. Still the passage has, and was designed to have, a continued validity, which is better indicated by retaining the word “servants.”—R.]

[20][On the distinction between κύριος and δεσπότης, which Paul uses in 1 Timothy 6:1; Tit. 2:21, see Trench, Syn. 28; it is neglected here probably because the former word was to be used again (Ephesians 6:7) in a higher sense, as indeed κατὰ σαρκα implies. The deduction from the latter phrase, that spiritual freedom was left intact is generally accepted, though it is doubtful whether the phrase itself implies this.—R.]

[21][The preposition marks the norm of the action; Ellicott: in the way of; Alford: in the spirit of. The substantive is one of Paul’s coining, occurring only here and in Colossians 3:22. Ellicott says: “the more correct form is ὀφθαλμοδουλία. (D. E. F. G. L. א.),” but does not put it in his text.—R.]

[22][Rueckert makes the first phrase subordinate to the second, removing the comma after Χριστοῦ (so Tischendorf, Exodus 7:0; against recent editors generally); but this destroys the obvious antithesis.—R.]

[23][Eadie, Hodge and Alford render: “the slave of Christ,” but this is a harsh expression; Ellicott: “bond-servants.” The idea of purchase and possession is probably implied.—R.]

[24][In Colossians 3:25, the same thought occurs in the former part of the exhortation, with a slightly different reference therefore. See Colossians, pp. 78, 79.—Meyer and Alford cite Seneca, Thyest. Eph 607: “Vos, quibus rector maris atque terræ jus dedit magnum necis atque vilæ, Ponite inflatos tumidos-que vultus. Quicquid a vobis minor extinescit, major hoc vobis dominus minatur; Omne sub regno graviore regnum est—R.]

[25][The reader is referred to the remarks of Dr. Hackett, Philemon, pp. 29 ff., and the extracts there given on the subject of Christianity and slavery. On the general principles which this section implies most commentators agree; and these principles did abolish slavery in the early Christian centuries. Unfortunately there are times when and places where these principles, while theoretically accepted, do not operate toward the desired result; then God’s Providence does quickly and retributively what men would not let His Gospel do. Still emancipation is not necessarily Christian freedom. The Gospel method begins within; the other lays upon Christ’s Church the responsibility of so teaching the truth that the “truth may make free” those suddenly released from bondage. That is but the beginning of freedom.—R.]