Ephesians 6:9

And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) Do the same things unto them—i.e., treat them as flesh and blood like yourselves, having, as men, the same claims on you as you on them; “do unto them as ye would that they should do unto you.” The parallel passage in the Colossian Epistle (Ephesians 4:1) is the best comment on this, “Give unto your servants what is just and equal.” “To forbear threatening,” or, as in the original, “the threatening,” which is so common, is one example of this sense of sympathy. For threatening implies at every moment compulsion and coercion from a position of tyrannical superiority; dealing with the slave as one who has in him no free energy and no sense of duty, and who must be driven like a brute-beast, not led or guided as a man.

Your Master also.—The stronger marginal reading is perhaps better, their Master and yours.

Respect of persons.—In this phrase the word “person” is used in its original sense (still lingering in our modern use of “person” and “personal,” for “body” and “bodily,”) of the persona, i.e., “the mask” of outward condition, circumstance, and privilege. In this general sense our Lord (Matthew 22:16) is said “to regard not,” and (Luke 20:21) “to accept not” the person of man, because “He teaches the way of God in truth.” This sense is illustrated in different forms by the other uses of the word “respect of persons,” and the corresponding verb in the New Testament. Thus in Acts 10:34, Romans 2:11, it is used of the distinction of privilege between Jew and Gentile, circumcision and uncircumcision; in Galatians 2:6, of apostolic dignity in the eyes of men; in James 2:1; James 2:9, of distinction of social rank; here and in Colossians 3:25, of the difference between the slave and the freeman. In the modern sense of “person,” as signifying the real man, there is, and must be, “respect of persons” in all righteous judgment, whether of God or man.

Benson Commentary

Ephesians 6:9. And ye masters — On the other hand; do the same things unto them — That is, act toward them from the same principle, and after the same just and equitable manner, having an eye to the will and glory of God, and endeavouring to approve yourselves to him; forbearing threatening — Conducting yourselves toward your servants with gentleness and humanity, not in a harsh or domineering way; knowing that your Master also — Namely, Christ; is in heaven — On the throne of God, and that his authority over you is much greater and more absolute, than yours is over any of your fellow-creatures; neither is there respect of persons with him — Whatsoever difference there may be in their stations on earth: but he will administer to all the most strict and impartial justice, rewarding or punishing every one according to his real character, and especially showing that he remembers the cry of the oppressed, though men may consider them, on account of the inferiority of their circumstances, as below their regards.

Matthew Henry's Concise Commentary

6:5-9 The duty of servants is summed up in one word, obedience. The servants of old were generally slaves. The apostles were to teach servants and masters their duties, in doing which evils would be lessened, till slavery should be rooted out by the influence of Christianity. Servants are to reverence those over them. They are to be sincere; not pretending obedience when they mean to disobey, but serving faithfully. And they must serve their masters not only when their master's eye is upon them; but must be strict in the discharge of their duty, when he is absent and out of the way. Steady regard to the Lord Jesus Christ will make men faithful and sincere in every station, not grudgingly or by constraint, but from a principle of love to the masters and their concerns. This makes service easy to them, pleasing to their masters, and acceptable to the Lord Christ. God will reward even the meanest drudgery done from a sense of duty, and with a view to glorify him. Here is the duty of masters. Act after the same manner. Be just to servants, as you expect they should be to you; show the like good-will and concern for them, and be careful herein to approve yourselves to God. Be not tyrannical and overbearing. You have a Master to obey, and you and they are but fellow-servants in respect to Christ Jesus. If masters and servants would consider their duties to God, and the account they must shortly give to him, they would be more mindful of their duty to each other, and thus families would be more orderly and happy.

Barnes' Notes on the Bible

And, ye masters - The object of this is, to secure for servants a proper treatment. It is evident, from this, that there were in the Christian church those who were "masters;" and the most obvious interpretation is, that they were the owners of slaves. Some such persons would be converted, as such are now. Paul did not say that they could not be Christians. He did not say that they should he excluded at once from the communion. He did not hold them up to reproach, or use harsh and severe language in regard to them. He taught them their duty toward those who were under them, and laid down principles which, if followed, would lead ultimately to universal freedom.

Do the same things unto them - τὰ αὐτὰ ta auta. The "same things," here seem to refer to what he had said in the previous verses. They were, to evince toward their servants the same spirit which he had required servants to evince toward them - the same kindness, fidelity, and respect for the will of God. He had required servants to act conscientiously; to remember that the eye of God was upon them, and that in that condition in life they were to regard themselves as serving God, and as mainly answerable to him. The same things the apostle would have masters feel. They were to be faithful, conscientious, just, true to the interests of their servants, and to remember that they were responsible to God. They were not to take advantage of their power to oppress them, to punish them unreasonably, or to suppose that they were freed from responsibility in regard to the manner in which they treated them. In the corresponding passage in Colossians (Colossians 4:1), this is, "Masters, give unto your servants that which is just and equal;" see the note on that place.

Forbearing threatening - Margin, "moderating." The Greek word means to "relax, loosen;" and then, to "omit, cease from." This is evidently the meaning here The sense is, that they were to be kind, affectionate, just. It does not mean that they were to remit punishment where it was deserved; but the object is to guard against that to which they were so much exposed in their condition - a fretful, dissatisfied temper; a disposition to govern by terror rather than by love. Where this unhappy state of society exists, it would be worth the trial of those who sustain the relation of masters, to see whether it would not be "possible" to govern their servants, as the apostle here advises, by the exercise of love. Might not kindness, and confidence, and the fear of the Lord, be substituted for threats and stripes?

Knowing that your Master also is in heaven - Margin, "Some read, both your and their." Many mss. have this reading; see Mill. The sense is not materially affected, further than, according to the margin, the effect would be to make the master and the servant feel that, in a most important sense, they were on an equality. According to the common reading, the sense is, that masters should remember that they were responsible to God, and this fact should be allowed to influence them in a proper manner. This it would do in two ways:

(1) By the fact that injustice toward their servants would then be punished as it deserved - since there was no respect of persons with God.

(2) it would lead them to act toward their servants as they would desire God to treat them. Nothing would be better adapted to do this than the feeling that they had a common Master, and that they were soon to stand at his bar.

Neither is there respect of persons with him - see this expression explained in the notes on Romans 2:11. The meaning here is, that God would not be influenced in the distribution of rewards and punishments, by a regard to the rank or condition of the master or the slave. He would show no favor to the one because he was a master; he would withhold none from the other because he was a slave. He would treat both according to their character. In this world they occupied different ranks and conditions; at his bar they would be called to answer before the same Judge. It follows from this:

(1) that a slave is not to be regarded as a "chattel," or a "thing," or as "property." He is a man; a redeemed man; an immortal man. He is one for whom Christ died. But Christ did not die for "chattels" and "things."

(2) the master and the servant in their great interests are on a level. Both are sinners; both will soon die; both will moulder back in the same manner to dust; both will stand at the tribunal of God; both will give up their account. The one will not be admitted to heaven because he is a master; nor will the other be thrust down to hell because he is a slave. If both are Christians, they will be admitted to a heaven where the distinctions of rank and color are unknown. If the master is not a Christian and the servant is, he who has regarded himself as superior to the servant in this life, will see "him" ascend to heaven while he himself will be thrust down to hell.

(3) Considerations like these will if they have their proper influence, produce two effects:

(a) They will lighten the yoke of slavery while it continues, and while it may be difficult to remove it at once. If the master and the slave were both Christians, even if the relation continued, it would be rather a relation of mutual confidence. The master would become the protector, the teacher, the guide, the friend; the servant would become the faithful helper - rendering service to one whom he loved, and to whom he felt himself bound by the obligations of gratitude and affection.

(b) But this state of feeling would soon lead to emancipation. There is something shocking to the feelings of all, and monstrous to a Christian, in the idea of holding "a Christian brother" in bondage. So long as the slave is regarded as a "chattel" or a mere piece of "property," like a horse, so long people endeavor to content themselves with the feeling that he may be held in bondage. But the moment it is felt that he is a "Christian brother" - a redeemed fellow-traveler to eternity, a joint heir of life - that moment a Christian should feel that there is something that violates all the principles of his religion in holding him as A slave; in making a "chattel" of that for which Christ died, and in buying and selling like a horse, an ox, or an ass, a child of God, and an heir of life. Accordingly, the prevalence of Christianity soon did away the evil of slavery in the Roman empire; and if it prevailed in its purity, it would soon banish it from the face of the earth.

Jamieson-Fausset-Brown Bible Commentary

9. 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 Le 25:42, 43; De 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 (Ac 10:34; Ro 2:11; Ga 2:6; Col 3:25; 1Pe 1:17). Derived from De 10:17; 2Ch 19:7.

Matthew Poole's Commentary

And, ye masters, do the same things unto them; not the same in special, which belong only to servants, but in general, which concern you no less than them, viz. do your duty to them with good will, with an eye to God and Christ, &c.; or rather, do your duty mutually to them, according to your condition and calling, Colossians 4:1.

Forbearing threatening; or rather, (as in the margin), moderating, or remitting; i.e. do not carry yourselves angrily to them, (which appears in vehement and frequent threatenings), when ye may otherwise maintain your authority over them.

Knowing that your Master also is in heaven; and therefore too strong for you, though you may be too hard for your servants.

Neither is there respect of persons with him; he is just as well as powerful, and will neither spare you because you are masters, nor punish them because they are servants: see Acts 10:34 Galatians 2:6 Colossians 3:25.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

{11} And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there {f} respect of persons with him.

(11) It is the duty of masters to use the authority that they have over their servants, modestly and in a holy manner, seeing that they in another respect have a common master who is in heaven, who will judge both the servant and the free.

(f) Either of freedom or bondage.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Ephesians 6:9. Καὶ οἱ κύριοι] like καὶ οἱ πατέρες, Ephesians 6:4.

τὰ αὐτά] the same. The master, namely, who treats his servants μετʼ εὐνοίας, does essentially (measured by the disposition as the inner essence of the act) the same thing towards the slaves as the slave serving μετʼ εὐνοίας does towards his master.

ἀνιέντες τὴν ἀπειλ.] Negative modal definition of the τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, especially to be laid to heart in the circumstances by the masters. By ἀνιέντες may be denoted either the abating, or the entire leaving off, giving up, of the threatening. In the former sense (Wis 16:24) it has been taken by Erasmus (“minus feroces minusque minabundi”), Vatablus, Zeger; but certainly the latter sense alone (comp. Thucyd. iii. 10. Ephesians 2 : ἔχθραν ἀνιέντας) is appropriate to the τὰ αὐτὰ ποιεῖτε; especially as τὴν ἀπειλήν (with the article) denotes not threatening in general, but the threatening, namely, “quemadmodum vulgus dominorum solet” (Erasmus, Paraphr.).

εἰδότες] specifying a motive, as in Ephesians 6:8. Comp. Colossians 4:1; Barnab. 19; Constitt, ap. vii. 13. Inasmuch, namely, as they know that He, who is Lord as well of the slaves as of the masters (καὶ αὐτῶν καὶ ὑμῶν, see the critical remarks), is in heaven (the exalted Christ), and with Him is no partiality, so that He gives to the master as such no preference over the slave as such: how should they not cease to comport themselves with their threatening, as though Christ were not the Lord of both in heaven—in heaven, whence at the judgment He will, without partiality, alike sustain the injured rights of the slaves, and punish the unchristian threatening of the masters, which, instead of operating by moral means, only terrifies by rude authority. Comp. Seneca, Thyest. 607:

“Vos, quibus rector maris atque terrae

Jus dedit magnum necis atque vitae

Ponite inflatos tumidosque vultus.

Quicquid a vobis minor extimescit,

Major hoc vobis dominus minatur;

Omne sub regno graviore regnum est.”

As to the notion of προσωποληψία, see on Galatians 2:6.

Expositor's Greek Testament

Ephesians 6:9. καὶ οἱ Κύριοι, τὰ αὐτὰ ποιεῖτε πρός αὐτούς: and ye masters [or lords, RV marg.], do the same things unto them. The καί has the same force as in Ephesians 6:4 above. The duty of the masters is a corresponding duty, essentially the same as that of the servants (τὰ αὐτά), and it is stated first in respect of what is to be done and then in respect of what is to be left undone. It is to put a forced sense, however, on the phrase ποιεῖτε τὰ αὐτά if it is made to refer only to the preceding δουλεύοντες (Chrys.), as if the point were that the masters had a service to render to the δοῦλοι as these had a service to render to them. Nor does it seem to look back simply to the more general idea in ποιοῦντες τὸ θέλημα τοῦ Θεοῦ. Probably the μετʼ εὐνοίας is more immediately in view, and the meaning is that the masters were to act to their servants in the same Christian way as the servants were called to act to them—in the same spirit of consideration and goodwill.—ἀνιέντες τὴν ἀπεολήν: giving up your threatening. The τήν, pointing to the too well-known habit of the masters, may be best rendered by “your”. ἀνίημι is used in the NT in the sense of loosening (Acts 16:26; Acts 27:40), and of leaving (Hebrews 13:5, from LXX). In classical Greek it is used metaphorically both of slackening, releasing (Aristoph., Vesp., 574), and giving up (Thuc., iii., 10, of ἔχθρα). The latter sense is most in point here. As Ell. rightly observes: “St. Paul singles out the prevailing vice and most customary exhibition of bad feeling on the part of the master, and in forbidding this, naturally includes every similar form of harshness”. This negative side of the master’s duty is not noticed in the parallel passage in Colossians 4:1.—εἰδότες ὅτι καὶ ὑμῶν αὐτῶν [αὐτῶν καὶ ὑμῶν] ὁ Κύροίς ἐστιν ἐν οὐρανοῖς: knowing as ye do that also your Master [that both their Master and yours] is in heaven. εἰδότες, as in Ephesians 6:8, expresses the reason or encouragement for such conduct on the part of masters, viz., the fact that masters themselves have a Master or Lord, whose seat is in heaven, not merely on earth, and who is Lord equally of master and of slave. The reading of the TR, καὶ ὑμῶν αὐτῶν, has the support of most cursives and such uncials as K. Some few MSS. give καὶ αὐτῶν ὑμῶν ([775]3[776]). But the best accredited reading is καὶ αὐτῶν καὶ ὑμῶν, “both theirs and yours,” given by B1[777] [778]*, also by [779] [780] (except that αὐτῶν becomes ἑαυτῶν), Syr., Boh., Vulg., Arm., etc., and accepted by LTTrWHRV.—καὶ προσωποληψία οὐκ εστι παρʼ αὐτῷ: and respect of persons is not with Him. The form προσωποληψία is preferred by the best critics (LTTrWH). The noun and its cognates προσωπολημπτής (Acts 10:34), προσωπολημπτέω (Jam 2:9), ἀπροσωπολήμπτως (1 Peter 1:17), are Hellenistic forms, occurring only in biblical and ecclesiastical Greek. προσωπολημψία itself is found only four times in the NT (Romans 2:11; Ephesians 6:9; Colossians 3:25; Jam 2:1). Cf. also the phrases βλέπειν εἰς πρόσωπον (Matthew 26:16; Mark 12:14), λαμβάνειν πρόσωπον (Luke 20:21; Galatians 2:6), which in the NT have always a bad meaning,—to judge partially, to have regard to the person in judging or treating one. In the LXX the phrase λαμβάνειν or θαυμάζειν πρόσωπον is also used in the sense of having respect to one’s person, being partial (e.g., Job 32:21, where it is conjoined with giving flattering titles), but admits at the same time of the better sense of showing favour to one (Genesis 19:21).

[775] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[776] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[777] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[778] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[779] Autograph of the original scribe of א.

[780] Autograph of the original scribe of א.

Cambridge Bible for Schools and Colleges

9. masters] The Gr. is lit. “Lords.” But English usage forbids that word here. See last note; and the parallel passage, Colossians 4:1.

do the same things] Faithfully consult their true interests, be loyal to your responsibilities in regard of them. These are “the things” you look for from them towards yourselves.

forbearing threatening] More lit., “giving up your threatening, ‘the too habitual threatening’ ” (Ellicott).

your Master also] Better, in view of the true order of the Gr., their Master and yours.

respect of persons] Cp. Acts 10:34; Romans 2:11; Colossians 3:25; James 2:1; James 2:9.

Bengel's Gnomen

Ephesians 6:9. Τὰ αὐτὰ, the same things) Do to them those things, which are the part of good-will, by way of compensation. Love regulates the duties of servants and masters, as one and the same light softens [attempers] various colours. Equality of nature and of faith is superior to difference of ranks.—ἀνιέντες τὴν ἀπειλὴν, forbearing threatening) Actual severity was generally laid aside by the masters when they became believers; now they are even to forbear threatenings, and not (in words) make a display of their power to their slaves for the purpose of terrifying them, זעם, LXX. ἀπειλή.—αὐτῶν καὶ ὑμῶν,[97] theirs and yours) We have an expression almost similar in Romans 16:13.—ἐν οὐρανοῖς, in heaven) who is Almighty. As the Lord hath treated you, so treat ye your servants; or, as you treat your servants, so He will treat you.

[97] This reading, depending on the margin of the larger Ed., is removed by the marg. of the 2 Ed. to those that are less certain; hence the Germ. Vers. has acknowledged its use, auch euer Herr.—E. B.

Αὐτῶν καὶ ὑμῶν is the reading of ABD(Δ) corrected later, Vulg., Memph. Αὐτῶν ὑμῶν is the reading of Gg. Ὑμῶν αὐτῶν, is that of f and Rec. Text, and Syr. Cypr. reads ὑμῶν καὶ αὐτῶν. Engl. V., your Master.—ED.

Pulpit Commentary

Verse 9. - And, ye masters, do the same things to them, forbearing threatening. Act correspondingly toward your slaves, as if the eye of Christ were on you, which indeed it is; if you are ever tempted to grind them down, or defraud, or scold unreasonably and make their life bitter, remember that there is a Master above you, into whose ears their cry will come. If they are to do service to you as to the Lord, you are to require service of them as if you were the Lord. Therefore forbear threatening; influence them by love more than by fear. Knowing that both their and your Master is in heaven; and there is no respect of persons with him. Both of you stand in the same relation to the great Lord, who is in heaven and over all (comp. Ephesians 1:20, 21). Your being higher in earthly station than they will not procure for you any indulgence or consideration. You will be judged simply and solely according to your deeds. Your responsibility to the Judge and your obligations to the Savior alike bind you to just and merciful treatment. If such principles were applicable to the relations of enforced labor, they are certainly not less so to the relations of labor when free. Ephesians 6:9

Vincent's Word Studies

Forbearing (ἀνιέντες)

See on the kindred noun ἄνεσις, A.V., liberty, Acts 24:23.

Threatening (τὴν ἀπειλήν)

Note the article, the threatening customary from the master to the slave.

Knowing

Since ye know.

Your master also (ὑμῶν αὐτῶν ὁ κυριός)

The correct reading is καὶ αὐτῶν καὶ ὑμῶν ὁ κυριός both their master and yours. So Rev.

Respect of persons

See on James 2:1; see on Colossians 3:25.