John Calvin Commentary Ephesians 6

Children, obey. Why does the apostle use the word obey instead of honor, which has a greater extent of meaning? It is because Obedience is the evidence of that honor which children owe to their parents, and is therefore more earnestly enforced. It is likewise more difficult, for the human mind recoils from the idea of subjection and with difficulty allows itself to be placed under the control of another. Experience shows how rare this virtue is; for do we find one among a thousand who is obedient to their parents? By a figure of speech, a part is here put for the whole, but it is the most important part and is necessarily accompanied by all the others.

In the Lord. Besides the law of nature, which is acknowledged by all nations, the obedience of children is enforced by the authority of God. Hence it follows that parents are to be obeyed only so far as is consistent with piety to God, which comes first in order. If the command of God is the rule by which the submission of children is to be regulated, it would be foolish to suppose that the performance of this duty could lead away from God himself.

For this is right. This is added in order to restrain the fierceness which, we have already said, appears to be natural to almost all people. He proves it to be right, because God has commanded it; for we are not at liberty to dispute, or call in question, the appointment of him whose will is the unerring rule of goodness and righteousness. That honor should be represented as including obedience is not surprising; for mere ceremony is of no value in the sight of God. The precept, honor thy father and mother, comprehends all the duties by which the sincere affection and respect of children to their parents can be expressed.

Which is the first commandment with promise. The promises attached to the commandments are intended to stir our hopes and to add greater cheerfulness to our obedience. Therefore, Paul uses this as a kind of seasoning to make the submission he requires of children more pleasant and agreeable.

He does not merely say that God has offered a reward to the one who obeys his father and mother, but that such an offer is unique to this commandment. If each of the commandments had its own promises, there would have been no basis for the commendation given in this instance. But this is the first commandment, Paul tells us, which God has been pleased, as it were, to seal with a remarkable promise. There is some difficulty here, because the second commandment also contains a promise:

I am the Lord your God, who shew mercy unto thousands of them that love me, and keep my commandments (Exodus 20:5–6).

But this promise is universal, applying indiscriminately to the whole law, and cannot be said to be specifically attached to that particular commandment. Paul’s assertion still holds true that no other commandment but the one that requires the obedience children owe to their parents is distinguished by a promise.

That it may be well with you. The promise is—a long life, from which we are led to understand that the present life is not to be overlooked among the gifts of God. On this and other related subjects, I must refer my reader to the Institutes of the Christian Religion; for now, I will content myself with saying, in a few words, that the reward promised to the obedience of children is highly appropriate. Those who show kindness to their parents, from whom they received life, are assured by God that in this life it will be well with them.

And that you may live long on the earth. Moses expressly mentions the land of Canaan.

That your days may be long upon the land which
the Lord your God gives you (Exodus 20:12).

Beyond this, the Jews could not conceive of any life more happy or desirable. But as the same divine blessing is extended to the whole world, Paul has properly omitted mentioning a place whose peculiar distinction lasted only until the coming of Christ.

And, you fathers. Parents, on the other hand, are exhorted not to irritate their children by unreasonable severity. This would excite hatred and would lead them to throw off the yoke altogether. Accordingly, in writing to the Colossians, he adds, lest they be discouraged (Colossians 3:21).

Kind and liberal treatment has rather a tendency to cherish reverence for their parents, and to increase the cheerfulness and activity of their obedience, while a harsh and unkind manner rouses them to obstinacy, and destroys the natural affections. But Paul goes on to say, "let them be fondly cherished;" for the Greek word (ἐκτρέφετε), which is translated bring up, unquestionably conveys the idea of gentleness and forbearance.

To guard them, however, against the opposite and frequent evil of excessive indulgence, he again draws the rein he had slackened and adds, in the instruction and reproof of the Lord. It is not the will of God that parents, in the exercise of kindness, should spare and corrupt their children. Let their conduct towards their children be at once mild and considerate, so as to guide them in the fear of the Lord, and correct them also when they go astray. That age is so prone to become unruly that it requires frequent admonition and restraint.

Servants, be obedient. His exhortation to servants is all the more earnest because of the hardship and bitterness of their condition, which makes it more difficult to endure. He does not speak merely of outward obedience, but says more about fear willingly given, for it is very rare to find someone who willingly submits to the control of another. The servants (δοῦλοι) whom he directly addresses were not hired servants, like those today, but slaves, as they were in ancient times. Their slavery was permanent, unless they obtained freedom through the favor of their masters—masters who bought them with money so they could impose the most degrading tasks on them and could, with full legal protection, exercise the power of life and death over them. To such people he says, obey your masters, lest they should wrongly imagine that physical freedom had been secured for them by the gospel.

But as some of the worst individuals were compelled by the fear of punishment, he distinguishes between Christian and ungodly servants by the feelings they held. With fear and trembling; that is, with the careful respect that comes from an honest purpose. However, it can hardly be expected that so much deference will be paid to a mere human being unless a higher authority enforces the obligation. Therefore, he adds, as doing the will of God (Ephesians 6:6). From this it follows that it is not enough if their obedience satisfies human eyes, for God requires truth and sincerity of heart.

When they serve their masters faithfully, they obey God. It is as if he had said, “Do not suppose that you were thrown into slavery by human judgment. It is God who has laid this burden on you, who has placed you under the authority of your masters. Anyone who conscientiously tries to give what they owe to their master performs their duty not only to a human being but to God.”

With good will doing service (Ephesians 6:7). This is contrasted with the suppressed indignation that swells in the hearts of slaves. Although they dare not openly rebel or show signs of stubbornness, their dislike of the authority exercised over them is so strong that they obey their masters with the greatest unwillingness and reluctance.

Whoever reads the accounts of the dispositions and conduct of slaves, scattered throughout the writings of the ancients, will readily see that the number of commands given here does not exceed that of the moral failings that prevailed among this group, and which it was important to correct. But the same instruction applies to male and female servants of our own times. It is God who appoints and regulates all the arrangements of society. Since the condition of servants today is much more agreeable than that of slaves in ancient times, they ought to consider themselves far less excusable if they do not try in every way to comply with Paul’s commands.

Masters according to the flesh (Ephesians 6:5). This expression is used to soften the harsh aspect of slavery. He reminds them that their spiritual freedom—which was by far the most desirable—remained untouched.

Eye-service (ὀφθαλμοδουλεία) is mentioned; because almost all servants are prone to flattery, but as soon as their master’s back is turned, they freely indulge in contempt, or perhaps in ridicule. Paul therefore urges godly persons to keep at the greatest distance from such deceitful pretenses.