Ephesians

6:5-9

4. Practical application of the mystery - creating oneness, 4:1-6:9

viii] Business obligations

From 5:21 to 6:9 Paul deals with the issue of mutual submission between husbands and wives, children and parents, slaves and masters. In the section before us he sets out the responsibilities of Christian slaves and masters. The whole section is held together by the exhortation "Submit to one another out of reverence for Christ", 5:21. Instead of insisting on our own way, believers should consider the interests of others, Christ being the pattern for such self-giving, cf. Phil.2:3-8.

Paul's instructions concerning slaves and masters, in fact the household code as a whole, continues to expand Paul's exhortation that the Ephesians "lead a life worthy of the calling to which you have been called", 4:1, guided by their understanding of the will of the Lord through the infilling of the Holy Spirit, 5:15-18.

Viewed from our perspective, Paul's instructions to slaves/workers and masters/bosses, fails to address a repugnant social institution. Of course, Jesus himself has little to say on the morality, or otherwise, of societal structures and needs (eg. "Give to Caesar what is Caesar's", "The poor you will always have with you", ..). The Bible certainly promotes the release of slaves, particularly within the family of God, Jer.34:9, and Paul happily encourages believers not to become slaves, 1Cor.7:23, and to seek their freedom when the opportunity presents itself, 1Cor.7:21. Still, this is not an aggressive attack upon what is a repugnant social evil. Clearly, the knowledge that Christ's kingdom is not of this world promotes a radical disengagement with the aspirations of the secular world and this disengagement may be evident here. It is also possible that Paul's willingness to go along with this societal given is driven by his desire to promote free access for the gospel (an attack upon an institution sanctioned by law and integral to Roman society would not bode well for harmonious relations with the Roman State), but such a view is ethically unsound. Would Paul happily close a blind eye to the death camps in Nazi Germany to maintain good relations with Adolph and his friends for free access of the gospel? The issue is not easily resolved, but above all, we do need to consider the context of Paul's words. Paul is not actually addressing the issue of slavery as such, rather he is giving advice for how Christian masters and slaves should function harmoniously within the Ephesian church, given that they have equal standing before Christ, Gal.3:28, 1Tim.6:2.

In application, the passage makes a simple point: Christian employees need to serve their employers with diligence, integrity and goodwill and Christian employers need to deal with their employees in like manner, without bullying.

oiJ douloi (oV) "slaves" - The articular plural indicating that Paul is now dealing with a new group within the church.

uJpakouete (uJpakouw) pres. imp. + dat. "obey" - obey, follow, be subject to.

kata sarka "[your] earthly [masters]" - [the lords] according to the flesh. This prepositional phrase may modify "obey", so "obey according to the flesh", ie. defining the manner of obedience. Yet, it is more likely that it is modifying "lord's", ie. flesh and blood lords = earthly masters. "Be obedient to your earthly masters", Cassirer.

toiV ... kurioiV (oV) dat. "masters" - lords. Dative of persons (direct object), the person who is to be obeyed = "give obedience to the lords" (the verb "obey" more commonly takes a genitive).

meta + gen. "with" - Expressing association, here two attendant circumstances which are to accompany obedience.

fobou (oV) "[with] respect" - fear, reverence, awe. The word "fear" certainly carries the sense of awe, but also carries a sense of intimidation which is not implied in the original meaning, but is carried in the English word "fear". Paul probably has in mind the Old Testament notion of "the fear of the Lord" which, as an expression of piety, takes the sense of "respect / reverence / awe.

tromou (oV) "trembling" - trembling, anxiety, quivering. The word is used to describe the outward manifestation of fear. "You must obey those who are your masters in this world with such respect that you tremble at the thought of displeasing them", Junkins.

en + dat. "with [sincerity of heart]" - in, on. The preposition here probably expresses manner, "with", as NIV.

aplothti (hV htoV) "sincerity" - sincerity, uprightness, singleness. Here the noun may express genuineness, sincerity, "uprightness, integrity", Lincoln, "purity of heart", O'Brien, or it may express singleness, simplicity, completeness, conveying "the idea that a slave should obey wholeheartedly or completely", Hoehner.

thV kardiaV "of heart" - of heart. The center of a person's psyche, "the inner center which determines attitudes and actions", O'Brien.

wJV "just as [you would obey Christ]" - as [to Christ]. The intended sense of this adverbial phrase is unclear. Paul may mean "in order to honour Christ / because this honours Christ", or "as required by Christ", but it is usually understood to mean "as you would obey Christ", Barclay, ie. "with the same devotion they serve Christ", Best, or "as if they were doing it for Christ", Lincoln, O'Brien, Hoehner, .. ie. the slaves "single purpose is to please Christ", Mitton. If the final option is what Paul intends, Schnackenburg rightly comments that "the earthly masters do not stand in Christ's place, but to serve them is understood as a service for Christ." Of course, Paul may mean nothing more than "for that is their Christian duty", Barclay, 5:22.

"Obey them" - Added for meaning.

mh kata + acc. "not only" - not according to. As of a standard; "not according to the standard of mere outward performance", Hoehner.

anqrwpareskoi adj. "[not only] to win their favor" - [not according to] men/people-pleasers. "Not with the idea of currying favor with men", Phillips.

ofqalmodoulian (a) "when their eye is on you" - eye service. "You must not work only when someone is watching you", Barclay.

alla "but" - Adversative.

wJV "like" - as. Comparative conjunction, ie. expressing the manner in which a slave should function toward their master.

douloi Cristou (oV) "slaves of Christ" - slaves, servants of Christ. A believer's primary allegiance is to Christ such that their aim must be to please Christ and not men. Included in a believers service to Christ is their dutiful service to those who have a right to receive service, eg. in our case, "a fair day's work for a fair day's pay."

poiounteV (poiew) pres. part. "doing [the will of God]" - The participle is possibly adverbial, manner, with the verb "obey" supplied, but although anarthrous (without an article) probably better treated as adjectival, forming a participial phrase which limits/describes the nature of "a servant of Christ"; "as slaves of Christ who do the will of God from the soul". "But as slaves of Christ who wholeheartedly do the will of God", NJB.

ek yuchV (h) "from your heart" - out of soul, inner life, being. Possibly attached to the following verse, "from your soul serve with goodwill ....", but probably best treated as identifying the inward motivating force of "a slave/servant of Christ". "Work heartily", Peterson.

"Work with a smile on your face, always keeping in mind that no matter who happens to be giving the orders, you're really serving God", Peterson.

douleuonteV (douleuw) pres. part. "serve" - doing service. The participle is probably imperatival, as NIV, although possibly modal, expressing the manner of a servants service, ie. it is wholehearted service. The present tense expresses durative (ongoing) action.

meta + gen. "-" - with.

eunoiaV (a) "wholeheartedly" - goodwill, loyalty , good intentions. Hapax legomenon, once only use in NT. Possibly expressing zeal / wholeheartedness, enthusiasm, so O'Brien, Lincoln, or cheerfully / willingly / sincerely, so Best, but goodwill / loyalty / affection is more likely, so Hoehner.

wV tw/ kuriw/ "as if you were serving the Lord [, not men]" - as to Lord. "You were serving" is supplied, but is probably in Paul's mind (an ellipsis). See v5.

eidonteV (eidon) perf. part. "because you know" - having known. The participle is adverbial, causal, as NIV. The servant is motivated to obey because they know ....

oJti "that" - that. Introducing a dependent statement of perception expressing what the servant should know.

ean + subj. "-" - [each person] if a certain thing = whatever [good he does] then [he will receive from the Lord]. Forming a conditional sentence, third class, where the condition has the possibility of becoming a reality, "if, as the case maybe .... then ...." "Whatever good a man does (protasis) ...... he will have his recompense from the Lord (apodosis)", Cassirer.

para kuriou (oV) "the Lord" - from the Lord. Probably not the earthly master, although a case can be made to support this interpretation, possibly "the Lord God", but most likely "the Lord Jesus Christ."

komisetai (komizw) fut. "will reward" - will receive, obtain. The future tense indicates future recompense. The notion of reward in this verse is quite stark, although not quite as stark as Barclay's "each man ..... will receive from the Lord the equivalent of anything good that he has done". This idea is certainly a common one in Judaism and is evident in the NT, cf. 2Cor.5:10, particularly of negative reward - evil for evil in the last judgment, Col.3:25. Reward as our eternal "inheritance", Col.3:24, is problematic in that it implies that "the good thing he does" has achieved this end rather than grace through faith. Similarly problematic is the idea of reward as a transaction where good is rewarded for good in the day of judgment, even the possibility of a reward in this age. The reward is certainly "a spiritual reward for spiritual faithfulness / eschatological recompense", Best, cf. Gal.6:8, since a "spiritual good is rewarded by spiritual gains", Mitton. Yet, in the end, the best that we can say is that "the reward will be appropriate. The slave must not expect that the exact deed will be done to him as he has done to someone else, but he can rely on God to act justly", Morris.

eJkastoV "everyone" - each. Distributive, "each person".

agaqon "the good [he has done]" - the good thing [he does]. "The good thing" is defined by its context, here a "willing and faithful service at set tasks", Best.

eite .... eite "whether [he is slave] or [free]" - whether [a slave/servant/bondman] or [a freeman].

Paul now balances his instruction to slaves/servants with instruction for masters.

oiJ kurioi "masters" - The articular plural indicating a new group is in Paul's mind.

ta outa "[treat your slaves] in the same way" - the same things [do toward them]. What are the "same things"? Probably best understood in general terms, "what was recommended for the slaves also holds true for the masters", Schnackenburg, ie. "the spirit of integrity, dedication and goodwill", Hoehner.

anienteV (anihmi) pres. part. "do not [threaten them]" - loosen, relax, let up on = forbearing [threatening]. The participle is probably imperatival, as NIV, "stop threatening them", Moffatt, or possibly adverbial, modal, expressing the manner in which the verb "treat/do" is enacted, "do toward them = treat ..... forbearing threats = without bullying."

thn apeilhn (h) "threaten" - boasting / threatening. Here obviously "threatening", being a tyrant, abusive, "bullying", NAB.

eidoteV (eidon) perf. part. "since you know" - knowing. The participle is adverbial, probably causal; "because you know ..", as NIV.

en ouranoiV "in heaven" - in heavens. The plural is commonly used for the dwelling place of God.

oJti "that" - Introducing a dependent statement of perception expressing what they know.

proswpolhmyia (a) "[there is no] favoritism" - respect of persons, favoritism, partiality. With God there is no partiality as he judges, not on face value, externals,

Ephesians Introduction

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