Ephesians 6:3 Komentář

In this chapter, I. The apostle proceeds in the exhortation to relative duties which he began in the former, particularly he insists on the duties of children and parents, and of servants and masters (Eph 6:1-9). II. He exhorts and directs Christians how to behave themselves in the spiritual warfare with the enemies of their souls; and to the exercise of several Christian graces, which he proposes to them as so many pieces of spiritual armour, to preserve and defend them in the conflict (Eph 6:10-18). III. We have here the conclusion of the epistle, in which he takes his leave of them, recommending himself to the prayers of the believing Ephesians, and praying for them (Eph 6:19-24).

INTRODUCTION TO EPHESIANS 6 In this chapter the apostle goes on with his exhortations to relative and domestic duties, and considers those of children and parents, and of servants and masters; and next he exhorts the saints in general to constancy and perseverance in the exercise of grace, and the performance of duty in the strength of Christ, and with the use of the armour of God described by him; entreats them to pray for him; gives the reasons of sending Tychicus, who brought them this epistle, and closes it with his apostolical salutation. He begins with the duties of children to their parents, which are submission and obedience to them, honour, fear, and reverence of them; the arguments engaging thereunto are taken from the light of nature and reason, from the command of God, and the promise annexed to it, Eph 6:1. Then follow the duties of fathers to their children, who are exhorted not to use them with too much rigour, and so provoke them to wrath, but to bring them up in a religious manner, that they may serve the Lord, Eph 6:4. Next he observes the duties of servants to their masters, which are subjection and obedience, which should be done with reverence of them, with simplicity of heart, as unto Christ, not with eyeservice, as menpleasers, but with the heart, and with good will, as doing the will of God, and as if it was to the Lord, and not men; to which they are encouraged by a promise of reward which is given without respect to bond or free, Eph 6:5. And masters, they are exhorted to do what is right and just to their servants, and not terrify them with menaces; to which they are moved by the consideration of their having a master in heaven, who is no respecter of persons, Eph 6:9. From hence the apostle passes to a general exhortation to the saints to behave with firmness and constancy of mind, though they had many enemies, and these mighty and powerful, and more than a match for them; relying on the power and strength of Christ, and making use of the whole armour of God, which he advises them to take, that they might stand and withstand in the worst of times, Eph 6:10, the several parts of which he enumerates, as the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, whereby the fiery darts of Satan are quenched, the helmet of salvation, the sword of the Spirit the word of God, and spiritual prayer of every sort for all saints, attended with watching and perseverance, Eph 6:14, which last part of the spiritual armour being mentioned, leads on the apostle to entreat the Ephesians to pray for him, that he might freely and boldly preach the Gospel; which he commends from the mysterious nature and subject of it, from his character as an ambassador for it, or for Christ, the sum and substance of it, and from his being in bonds for it; which showed how great an esteem he had of it, and how heartily concerned he was to preach it without fear, Eph 6:19. And then adds, that the reasons of his sending Tychicus, whom he describes by his relation to him as a brother, and his affection for him, and by his office as a minister, and his faithfulness in it, were, that they might be acquainted with his circumstances, in what state and condition he was, both with respect to things temporal and spiritual, and that their hearts might be comforted by him, Eph 6:21. And the epistle is concluded with the apostle's salutation; and the persons saluted are the brethren of this church, and all that love Christ Jesus sincerely; and the blessings wished for are peace, love, with faith and grace; the persons from whom they are desired are God the Father, and the Lord Jesus Christ, Eph 6:23.

That it may be well with thee,.... In this world, and that which is to come; see Deu 5:16. The Jews (z) say, "there are four things, which if a man does, he eats the fruit of them in this world, and the capital part remains for him in the world to come; and they are these, "honouring father and mother", doing acts of beneficence, making peace between a man and his neighbour, and learning of the law, which answers to them all.'' And thou mayest live long on the earth: length of days is in itself a blessing; and though men's days cannot be lengthened beyond God's purpose and decree; and though obedient children do not always live long; yet disobedience to parents often brings the judgments of God on children, so that they die not a common death, Sa2 18:14. On those words in Deu 32:47, the Jews (a) have this paraphrase; "because it is your life, , "this is honouring father and mother; and through this thing ye shall prolong your days", this is beneficence.'' It may be observed, that the words in this promissory part are not the same as in the decalogue, where they stand thus, "that thy days may be long upon the land which the Lord thy God giveth thee", Exo 20:12, referring to the land of Canaan; for the law in the form of it, in which it was delivered by Moses, only concerned the people of the Jews; wherefore to suit this law, and the promise of it, to others, the apostle alters the language of it. (z) Misna Peah, c. 1. sect. 1. T. Bab. Sabbat, fol. 127. 1, & Kiddushin, fol. 40. 1. (a) T. Hieros. Peah, fol. 15. 4.

That we must obey parents. In the Epistle of Paul to the Ephesians: "Children, be obedient to your parents: for this is right. Honour thy father and thy mother (which is the first command with promise), that it may be well with thee, and thou mayest be long-lived on the earth."

As a man in forming a body, places the head first, after that the neck, then the feet, so does the blessed Paul proceed in his discourse. He has spoken of the husband, he has spoken of the wife, who is second in authority, he now goes on by gradual advances to the third rank-which is that of children. For the husband has authority over the wife, and the husband and the wife over the children. Here he has not a word of discourse concerning Christ, not a word on high subjects, for he is as yet addressing his discourse to tender understandings. And it is for this reason, moreover, that he makes his exhortation short, inasmuch as children cannot follow up a long argument. For this reason also he does not discourse at all about a kingdom, (because it does not belong to the tender age of childhood to understand these subjects,) but what a child's soul most especially longs to hear, that he says, namely, that it shall "live long." For if any one shall enquire why it is that he omitted to discourse concerning a kingdom, but set before them the commandment laid down in the law, he does this because he speaks to them as infantile, and because he is well aware that if the husband and the wife are thus disposed according to the law which he has laid down, there will be but little trouble in securing the submission of the children. For whenever any matter has a good and sound and orderly principle and foundation, everything will thenceforward go on with method and regularity, with much facility: the more difficult thing is to settle the foundation, to lay down a firm basis. "Children," saith he, "obey your parents in the Lord," that is, according to the Lord. This, he means to say, is what God commands you. But what then if they shall command foolish things? Generally a father, however foolish he may be himself, does not command foolish things. However, even in that case, the Apostle has guarded the matter, by saying, "in the Lord"; that is, wherever you will not be offending against God. So that if the father be a gentile or a heretic, we ought no longer to obey, because the command is not then, "in the Lord." But how is it that he says, "Which is the first commandment"? For the first is, "Thou shalt not commit adultery;-Thou shalt not kill." He does not speak of it then as first in rank, but in respect of the promise. For upon those others there is no reward annexed, as being enacted with reference to evil things, and to departure from evil things. Whereas in these others, where there is the practice of good, there is further a promise held out. And observe how admirable a foundation he has laid for the path of virtue, that is, honor and reverence towards parents. When he would lead us away from wicked practices, and is just about to enter upon virtuous ones, this is the first thing he enjoins, honor towards parents; inasmuch as they before all others are, after God, the authors of our being, so that it is reasonable they should be the first to reap the fruits of our right actions; and then all the rest of mankind. For if a man have not this honor for parents he will never be gentle toward those unconnected with him.

What is promised in honoring one’s father and mother is not intended for the Jews alone, nor was it intended as an outright financial exchange.… For there surely have been many who, even while being obedient to their parents, died abruptly. Others who have been irreverent to their parents have reached extreme old age.… Rightly interpreted, the command looks for the land that the Lord promises to Israel. It is offered to those who have left the spiritual Egypt. It calls us to patience as we traverse the vast and terrible wilderness of this life, as we overcome great challengers whom the Lord strikes down and as we enter into the Judea that flows with milk and honey.

Look how briefly and concisely he speaks in the present case, because children are not able to follow a lengthy discourse. And besides, if a husband will conform to the laws which he set forth above, little effort is needed to bring children into submission. But he does not speak of the Kingdom or of anything lofty, but points to what the childish soul especially desires to hear, because his word is addressed to children. And what is more pleasant for children than long life? At one time this was also prescribed by law to the Jews, as to children, since they were not able to hear anything more perfect.

On this account he adds that you may live long upon the earth. In the Old Testament temporal promises were pledged because the people then were immature and hence were graciously taught as children under a tutor. Nevertheless, in those little gifts which were suited to a young people, great spiritual favors were symbolized. Therefore this text can refer, according to its literal meaning, to temporal goods; which is why he says with a promise, that it may be well with you, that is, that you may abound in the promised benefits. For he who is grateful in receiving lesser favors deserves to receive greater ones. Now we have the greatest of benefits from our parents: existence, nourishment, and education. Therefore, when anyone is grateful for these, he becomes worthy to receive greater—thus he remarks that it may be well with you. For, as 1 Timothy 4 (8) affirms, "godliness is profitable to all things, having promise of the life that now is and of that which is to come." He joins that you may live long upon earth as though [to add it over and] above the grace and favor of life which you enjoy from your parents. "Length of days is in her [wisdom's] right hand: and in her left hand riches and glory" (Prov. 3:16). Yet it is objected: Many who are devoted to their parents die quickly. Therefore it must be realized that these temporal goods are not absolute except insofar as they are related to spiritual benefits. They are good for a man to the degree that he is aided by them towards spiritual realities. If it is an obstacle to virtue, fortune must not be termed good. Hence, a long life is good in the measure that it is related to the service of God. It is sometimes not given lest it thwart [this service]. "He was taken away lest wickedness should alter his understanding, or deceit beguile his soul" (Wis. 4:11). Or, he could be referring to a spiritual meaning, that you may be long lived in the land of the living. "Your good spirit shall lead me into the right land; for your name's sake, O Lord, quicken me" (Ps. 142:10-11).

Children should obey their parents, that they may live long and be happy, Eph 6:1-3. Parents should be tender towards their children, Eph 6:4. Servants should show all obedience and fidelity to their masters, Eph 6:5-8. And masters should treat their servants with humanity, Eph 6:9. All should be strong in the Lord, and be armed with his armor, because of their wily, powerful, and numerous foes, Eph 6:10-13. The different parts of the Christian armor enumerated, Eph 6:14-17. The necessity of all kinds of prayer and watchfulness, Eph 6:18-20. Tychicus is commissioned to inform the Ephesians of the apostle's affairs, Eph 6:21, Eph 6:22. The apostolic benediction and farewell, Eph 6:23, Eph 6:24.

MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION. (Eph. 6:1-24) obey--stronger than the expression as to wives, "submitting," or "being subject" (Eph 5:21). Obedience is more unreasoning and implicit; submission is the willing subjection of an inferior in point of order to one who has a right to command. in the Lord--Both parents and children being Christians "in the Lord," expresses the element in which the obedience is to take place, and the motive to obedience. In Col 3:20, it is, "Children, obey your parents in all things." This clause, "in the Lord," would suggest the due limitation of the obedience required (Act 5:29; compare on the other hand, the abuse, Mar 7:11-13). right--Even by natural law we should render obedience to them from whom we have derived life.

long on the earth--In Exo 20:12, "long upon the land which the Lord thy God giveth thee," which Paul adapts to Gospel times, by taking away the local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as the Jews were in the land which God gave them. This promise is always fulfilled, either literally, or by the substitution of a higher blessing, namely, one spiritual and eternal (Job 5:26; Pro 10:27). The substance and essence of the law are eternally in force: its accidents alone (applying to Israel of old) are abolished (Rom 6:15).