Expositor's Bible Commentary Commentary Ephesians 6

Paul addresses “children” directly, taking it for granted that they will be present in the congregations where the letter is being read. They belong to the total Christian family, the church. As in the previous paragraph on wives (5:22), the less-privileged and subordinate group in society of that time is given priority of treatment (cf. also slaves in vv.5–9). Social distinctions, rigidly observed in the Roman empire and even in Judaism, are transformed by the gospel so that those previously dispossessed acquire new rights.

Obedience by children consists in listening to the advice given by parents, an obligation supported by many passages in both OT and NT. In Col 3:20, Paul adds that this obedience is to be comprehensive in its scope. Isaac’s willingness to be offered as a sacrifice is a model of such submission. Disobedience to parents is a symptom of a disintegrating social structure (cf. 2 Timothy 3:2), and Christian families have a responsibility not to contribute to the collapse of an ordered community. Both parents are mentioned, though in v.4 only fathers are given instructions as to reciprocal behavior. As head of the family, the husband acts representatively for his wife (as mother) as well as on his own behalf.

All this is “in the Lord,” as are the other relationships (cf. 5:21–22; 6:5–9).

Children are invited not simply to copy the example of Jesus when he was subject to his parents , but to realize that both they and their parents are under the authority of the living Christ. This is said to be the “right” thing for them to do, for such obedience “pleases the Lord” (Colossians 3:20). Obedience to parents is part of the divine law. Children need to recognize that some things have to be accepted even though at the time they themselves cannot understand them.

The fifth commandment is quoted as confirmation of v.1 (Exodus 20:12). Paul appeals to what the children had already learned, for their Christian education began with the Decalogue. To “honor” (GK 5506) is more than to obey; it means to respect and esteem.

This is said to be “the first commandment with a promise.” If we connect “first” and “promise,” a difficulty arises because the fifth commandment is not the first of the ten to which a promise is attached. The second commandment against making idols also contains one. We should therefore separate “with a promise” from “first” and insert a comma after “commandment.” But in what sense can this commandment be regarded as “the first”? It seems most likely that “first” here means first in importance. The rabbis regarded this commandment as the weightiest of all. Perhaps Paul meant to convey the fact that this is the most important commandment for children. Another likely explanation is to note the absence of the article before “first,” suggesting that this is a primary commandment, i.e., one of foremost significance.

The promise attached to the fifth commandment in Dt 5:16 is not in itself appropriate to the church, so Paul stops short of the final clause, which speaks about the specific land God has given his people. What was originally a specific assurance to the Jews about Canaan becomes a generalization for Christians. The prospect of longevity is not held out elsewhere in the NT as part of the Christian hope, and commentators have tended to spiritualize the application by linking it with eternal life. “On the earth” rules out that interpretation. It is more likely that Paul wished to emphasize that by obeying their parents, children will live to prove that their true welfare depends on God .

The child-parent relationship is not one-sided. A standard feature of Paul’s treatment of these domestic categories is that the stronger have obligations to the weaker. The gospel introduced a fresh element into parental responsibility by insisting that the feelings of the child must be taken into consideration. In a society where the father’s authority was absolute, this was revolutionary.

Paul addresses “fathers” as the heads of their families, though the term could mean “parents.” Above all else, he warns them against goading their children into a state of perpetual resentment (cf. 4:26). He is not thinking of extreme instances like disinheritance, but the everyday tensions of family life. Fathers must not make unreasonable demands. Otherwise children, being overcorrected, may lose heart (cf. Colossians 3:21). Children should be treated with tenderness.

Children are a heritage from the Lord (Psalms 127:4); they are to be reared for him. The verb “bring up” (GK 1763) has to do in the first place with bodily nourishment (5:29) and then with education in its entirety. Paul mentions two aspects of such domestic education. “Training” (GK 4082) in the Greco-Roman world meant strict discipline; what Paul is referring to here is training in righteousness. “Instruction” (GK 3804) is correction by word of mouth. Remonstration and reproof are implied, but also advice and encouragement. What we have here is the beginning of Christian education in the home.

Slaves are to obey their masters whether they are good or bad. They are only “earthly” masters. The Christian slave has a heavenly Lord to whom he owes supreme allegiance. Because of this overriding relationship slaves can bear the burden of their servitude with equanimity, for in reality, they are free in the Lord.

“Respect and fear” must not be confused with craven servility but represent a sense of one’s shortcomings and a desire not to make any mistake. “Sincerity” (GK 605) is the opposite of duplicity in thought or action. It implies openness and concentration of purpose, especially in the context of generosity. The Christian slave has one goal before him: to obey his human master as an expression of his commitment to the divine Lord.