เอเฟซัส 6:9 วิจารณ์

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.

And ye masters do the same things unto them,.... This does not refer to service and obedience, but to singleness of heart, benevolence, humanity, and a regard to Christ, and the will of God, and to the doing of good things, and to the performance of their duty, as they would have their servants do theirs; whose duty, if religious masters, is, with respect to their souls, to instruct them in, and use them to religious exercises, to pray with them, and for them, to set them good examples, to prevent them falling into, bad company, and to allow them proper time for religious duties; and with respect to their bodies, and outward concerns, to provide sufficient food and proper raiment for them, or to give them their due wages, to take care of them when sick or lame, and show compassion and humanity to them, to encourage those that are prudent, faithful, and laborious, and to correct the disobedient, and expel the incorrigible: forbearing threatening; not that they may not in any sense threaten, but not always, nor too often, nor too much, and with great things on light occasions; nor should they be too forward to execute their threatenings, especially when their servants repent and amend; they should then forbear them and forgive; and so the Syriac version renders it, "forgive their offences": this is opposed to all hard rigour, and ill usage, either by words or blows. And this is a rule given by the Jews (c), that a master should not multiply clamour and anger, but should speak him (his servant) quietly, and in a still manner, and he will hear his objections, or arguments and reasons: knowing that your master also is in heaven; meaning Christ, who employs, provides for, and uses well all his servants, and to whom masters must be accountable for their usage of servants; for he is the common master of masters and servants; and so the Alexandrian copy, and Vulgate Latin version, read, "their and your master": and the place of his habitation is mentioned, to distinguish him from earthly masters; and the more to move and excite masters to their duty, since he being in heaven overlooks and takes notice of all their actions, as the omniscient God; and being omnipotent, has it in his power to plead and avenge the cause of the injured: neither is there respect of persons with him; as whether they are of this, or the other nation, Jew or Gentile; whether in this, or that state and condition, or in such and such circumstances of life; whether masters or servants, bond or free, or whether Canaanitish or Hebrew servants; between which the Jews (d) made a difference, and allowed of rigour to be used to the one, but required mercy and kindness to be showed to the other; and so were respecters of persons. (c) Maimon. Hilchot Abadim, c. 9. sect. 8. (d) Maimon. Hilchot Abadim, c. 9. sect. 8.

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.

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.

"In the same way." How? Serve willingly and not as people-pleasers, but with fear and trembling, that is, in relation to God. For although he did not express this directly in words, he desires it. For the master also serves the slave, caring for him and providing him with everything necessary and generally supporting him and condescending to him, and, as Solomon says, sharing labor with him. He did not say: leaving aside the whip, but even "severity," and all the more so punishment, that is, do not be harsh even in threats. See how He frightens. For the Lord says: "with what measure you mete, it shall be measured to you" (Matt. 7:2). Lest you also hear: "You wicked servant! I forgave you all that debt because you begged me; should you not also have had mercy on your fellow servant?" (Matt. 18:32–33). Do not think, he says, that if you are cruel to your slave, you will not give an answer before God on account of the insignificance of that person (the slave). For this is characteristic of external laws, which recognize the distinction between nobility and slavery, because those laws are from men. But here it is not so, because you yourself are also a slave of the same Lord, even if you are cruel toward your slave: for in the beginning God did not create slavery, but it was produced by greed (as in the case of captives) and the dishonoring of parents, as happened with Canaan. But even though it did not originate from God, nevertheless God sanctioned subordination for the sake of good order, and so that life would not be burdened with blood.

Then he goes on to give advice to masters. He states, therefore, And you, masters, do the same, namely, with a proportional identity: as servants act from the heart and with a good will, so also should you act. "If you have a faithful servant, let him be to you as your own soul" (Sirach 33:31)—forbearing threatenings and not only [refraining from] blows and whippings. Why? He gives the reason when he says knowing that the Lord both of them and you is in heaven. "For the same is Lord over all" (Rom. 10:12). It is as though he were saying: You are fellow servants, and hence you ought to behave well towards them. "Should not you then have had compassion also on your fellow servant?" (Mt. 18:33). And there is no respect of persons with him. Romans 2 (11) makes the same statement, as also Acts 10 (34). "You do not respect any person" (Lk. 20:21).

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.

Ye masters, do the same things unto them - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you. Forbearing threatening - If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God. The words, forbearing threatening; ανιεντες την απειλην, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above. In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: "If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich." Knowing that your Master also is in heaven - You are their masters, God is yours. As you deal with them, so God will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.

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.

the same things--Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [BENGEL]. Christianity makes all men brothers: compare Lev 25:42-43; Deu 15:12; Jer 34:14 as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love. threatening--Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination. your Master also--The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. SENECA [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you. neither . . . respect of persons--He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Act 10:34; Rom 2:11; Gal 2:6; Col 3:25; Pe1 1:17). Derived from Deu 10:17; Ch2 19:7.