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Ephesians 6:7 With
good
will
render
service,
as to the
Lord,
and not to
men,
(NASB:
Lockman) |
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Greek:
met'
eunoias
douleuontes,
os
to
kurio
kai
ouk
anthropois,
Amplified: Rendering
service readily with goodwill, as to the Lord and not to men, (Amplified
Bible - Lockman)
NLT: Work with enthusiasm, as though you were working for
the Lord rather than for people. (NLT
- Tyndale House)
Phillips: but as the servants of Christ conscientiously
doing what you believe to be the will of God for you. (Phillips:
Touchstone)
Wuest: with good will rendering a slave’s service
as to the Lord and not as to men, (Erdmans)
Young's Literal: with good-will serving, as to the Lord,
and not to men, |
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WITH GOOD WILL RENDER SERVICE AS TO THE LORD, AND NOT TO MEN:
met' eunoias douleuontes, (PAPMPN) os to kurio kai ouk anthropois:
(Genesis
31:6,38-40;
2 Kings 5:2,3,13) (5,6)
Whether, then, you eat or drink or
whatever you do, do all to the glory of God. (1 Corinthians 10:31)
Here Paul
specifies the motive for service to a human master should be as to the
Lord Jesus. In other words, the slave should serve the human master as
if he were serving the Lord Jesus. The encouragement for doing this is
found in the next verse in the fact that whatever good the slave does
for his human master, if done as to Christ, shall be rewarded
John Eadie has an interesting
note writing that...
Slavery existed in all the cities of
Ionia and Asia Minor, and in many of them slaves were greatly more
numerous than freemen. In fact, the larger proportion of artisans and
manufacturers, and in general of the industrial classes, were in
bondage. There is little doubt that very many of these bondmen embraced
the gospel, and became members of the early churches. Indeed, Celsus
said, and no doubt with truth, that those who were active proselytizers
to Christianity were weavers, cobblers, fullers, illiterate and rustic
men. (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)
Good
will (2133)
(eunoia from eunoéo = to favor, be
well disposed, meet halfway <> eú = well + noús = mind)
describes a positive attitude exhibited in a relationship, a good
attitude, a wholehearted zeal or a willingness. Eunoia describes
an eagerness that does not wait to be compelled. It was a common term in
diplomatic documents in referring to positive attitudes displayed by a
person, city, or state. In this verse the admonition that slaves should
serve with eunoia corresponds to a general view of antiquity but is
given a new basis, namely, that the service is now rendered to the Lord.
This is the only NT use except for one use in Textus Receptus rendering
of 1Cor 7:3...
Let the husband render unto the wife
due benevolence: and likewise also the wife unto the husband.
(euphemistic for conjugal relations)
Webster says goodwill is a
kindly or feeling of approval and support. It is benevolent interest or
concern.
Eunoia means we serve not just
with readiness but with the disposition that wishes one well.
Expositor's Bible Commentary
writes that...
Among the Oxyrhynchus papyri there is
a will dated A.D. 157 in which the testator freed five slaves
"because of their good-will and affection" (III. No. 494, lines 5,
6). If even pagan slaves could display such qualities, how much more
should Christians do so, without expecting manumission as a reward. (Gaebelein,
F, Editor: Expositor's Bible Commentary 6-Volume New Testament.
Zondervan Publishing)
Render service
(1398)
(douleuo from
doulos =
servant) means to be a slave, to serve, to do service, to be in the position of a slave and thus act
accordingly. It means to act or conduct oneself as one in total
service to another. Douleuo means to be owned by another, either
literal master or a figurative master (see following discussion). Some
NT uses refer to literal servitude as abject slaves (Luke 15:29, John
8:33, 1Ti 6:2 - serving believing masters). Most NT uses are figurative
-- serving God or mammon (Mt 6:24, Lu 16:13,
Ro 9:12),
enslaved to sin (Ro
6:6), serving God (Ro
7: 6;
1Thes 1:9),
serving law of God or sin (Ro
7:25), slaves
serving Christ (Ro
14:18;
Col 3:24),
slaves of their own appetites (old nature,
Ro 16:18),
slaves to idols which are not really gods (Gal 4:8), serving Christian
brethren out of love (Gal 5:13), enslaved to lusts and pleasures (Titus
3:3).
Douleuo is found about 122
times in the
Septuagint (LXX)
(Gen. 14:4; 15:14; 25:23; 27:29, 40; 29:15, 18, 20, 25, 30; 30:26, 29;
31:6, 41; Exod. 14:5, 12; 21:2, 6; 23:33; Lev. 25:39; Deut. 15:12, 18;
28:64; Jdg. 2:7; 3:8, 14; 9:28, 38; 10:6, 10, 13, 16; 1 Sam. 2:24; 4:9;
7:3f; 8:8; 11:1; 12:10, 14, 20, 23f; 17:9; 26:19; 2 Sam. 10:19; 16:19;
22:44; 1 Ki. 4:20; 9:6, 9; 12:4, 7, 24; 16:31; 22:53; 2 Ki. 10:18;
17:41; 18:7; 21:3; 25:24; 1 Chr. 19:19; 28:9; 2 Chr. 7:22; 10:4; 24:18;
30:8; 33:3, 16, 22; 34:33; 36:5; Neh. 9:35; Job 21:15; 36:11; 39:9; Ps.
2:11; 18:43; 22:30; 72:11; 81:6; 100:2; 102:22; 106:36; Prov. 11:29;
12:9; Isa. 14:3; 19:23; 53:11; 56:6; 60:12; 65:8, 13ff; Jer. 2:20; 5:19;
8:2; 11:10; 13:10; 16:11, 13; 22:9; 25:6, 11; 27:6; 34:9; 35:15; Ezek.
20:40; 29:18, 20; Dan. 4:21, 34; 6:27; 7:14, 27; Hos. 12:12; Zeph. 3:9;
Zech. 2:9; Mal. 3:14, 17f; )
Douleuo is used 25 times in 23
verses in the NAS...
Matthew 6:24 "No one can
serve two masters; for either he will hate the one and love the
other, or he will hold to one and despise the other. You cannot serve
God and mammon.
Luke 15:29 "But he answered
and said to his father, 'Look! For so many years I have been serving
you, and I have never neglected a command of yours; and yet you have
never given me a kid, that I might be merry with my friends;
Luke 16:13 "No servant can
serve two masters; for either he will hate the one, and love the
other, or else he will hold to one, and despise the other. You cannot
serve God and mammon."
John 8:33 They answered Him,
"We are Abraham's offspring, and have never yet been enslaved
to anyone; how is it that You say, 'You shall become free '?"
Acts 7:7 "'And whatever nation
to which they shall be in bondage I Myself will judge,' said God, 'and
after that they will come out and serve Me in this place.'
Acts 20:19 serving the
Lord with all humility and with tears and with trials which came upon me
through the plots of the Jews;
Romans 6:6 (note)
knowing this, that our old self was crucified with Him, that our body of
sin might be done away with, that we should no longer be slaves
to sin
Romans 7: 6 (note)
But now we have been released from the Law, having died to that by which
we were bound, so that we serve in newness of the Spirit and not
in oldness of the letter.
Romans 7:25 (note)
Thanks be to God through Jesus Christ our Lord! So then, on the one hand
I myself with my mind am serving the law of God, but on the
other, with my flesh the law of sin.
Romans 9:12 (note)
it was said to
her, "The older will serve the younger."
Romans 12:11 (note)
not lagging behind in
diligence, fervent in spirit, serving the Lord;
Romans 14:18 (note)
For he who in this way serves Christ is acceptable to God and
approved by men.
Romans 16:18 (note)
For such men are slaves, not of our Lord Christ but of their own
appetites; and by their smooth and flattering speech they deceive the
hearts of the unsuspecting.
Galatians 4:8 However at that
time, when you did not know God, you were slaves to those which
by nature are no gods. 9 But now that you have come to know God, or
rather to be known by God, how is it that you turn back again to the
weak and worthless elemental things, to which you desire to be
enslaved all over again?... 25 Now this Hagar is Mount Sinai in
Arabia, and corresponds to the present Jerusalem, for she is
in slavery with her children.
Galatians 5:13 For you were
called to freedom, brethren; only do not turn your freedom into an
opportunity for the flesh, but through love serve one another.
Ephesians 6:7 With good will
render service, as to the Lord, and not to men,
Philippians 2:22 (note)
But you know of his proven worth that he served with me in the
furtherance of the gospel like a child serving his father.
Colossians 3:24 (note)
knowing that from the Lord you will receive the reward of the
inheritance. It is the Lord Christ whom you serve.
1Thessalonians 1:9 (note)
For they themselves report about us what kind of a reception we had with
you, and how you turned to God from idols to serve a
living and true God,
1 Timothy 6:2 And let those
who have believers as their masters not be disrespectful to them because
they are brethren, but let them serve them all the more, because
those who partake of the benefit are believers and beloved. Teach and
preach these principles.
Titus 3:3 (note)
For we also once were foolish ourselves, disobedient, deceived,
enslaved to various lusts and pleasures, spending our life in malice
and envy, hateful, hating one another.
As to the Lord - our serving
earthly masters is to be done as if we were serving the Lord Himself.
Eadie writes that...
The spirit of their service was to be
Christian. They were to remember Christ the Master, and in serving
others were to serve Him—the Master not according to the flesh. In
external aspect the service was to men, but in motive and spirit it was
to the Lord. It is evident that if the slaves cherished such religious
feelings, the hardships of their condition would be greatly lightened.
Menander has also said—“serve freely, and you are no longer a slave.”
(John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)
Barnes writing on as to the
Lord says the slave...
should regard his lot in life as
having been ordered by Divine Providence for some wise and good purpose;
and, until he may be permitted to enjoy his liberty in a quiet and
peaceable manner, he should perform his duties with fidelity, and feel
that he was rendering acceptable service to God. This would reconcile
him to much of the hardships of his lot. The feeling that God has
ordered the circumstances of our lives, and that He has some wise and
good ends to answer by it, makes us contented there; though we may feel
that our fellow-man may be doing us injustice. It was this principle
that made the martyrs so patient under the wrongs done them by men; and
this may make even a slave patient and submissive under the wrongs of a
master. But let not a master think, because a pious slave shows this
spirit, that therefore the slave feels that the master is right in
withholding his freedom; nor let him suppose, because religion requires
the slave to be submissive and obedient, that therefore it approves of
what the master does. It does this no more than it sanctioned the
conduct of Nero and Mary, because religion required the martyrs to be
unresisting, and to allow themselves to be led to the stake (Ed note:
Nero burned slaves alive). A conscientious slave may find happiness in
submitting to God, and doing His will, just as a conscientious martyr
may. But this does not sanction the wrong, either of the slave-owner or
of the persecutor. (Albert Barnes. Barnes NT Commentary) |
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Ephesians 6:8 knowing
that
whatever
*
good
thing
each
one
does,
this
he will
receive
back
from the
Lord,
whether
slave
or
free.
(NASB:
Lockman) |
|
Greek:
eidotes
hoti
hekastos,
ean
ti
poiese
agathon,
touto
komisetai
para
kuriou,
eite
doulos
eite
eleutheros.
Amplified: Knowing
that for whatever good anyone does, he will receive his reward from
the Lord, whether he is slave or free. (Amplified
Bible - Lockman)
NLT: Remember that the Lord will reward each one of us for the
good we do, whether we are slaves or free. (NLT
- Tyndale House)
Phillips: You may be sure that God will reward a man for good
work, irrespectively of whether the man be slave or free. (Phillips:
Touchstone)
Wuest: knowing that each one, whatever good he may do,
this he will receive from the presence of the Lord, whether he is a
slave or whether he is free. (Erdmans)
Young's Literal: having known that whatever good thing each one
may do, this he shall receive from the Lord, whether servant or
freeman. |
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KNOWING THAT WHATEVER GOOD THING
EACH ONE DOES: eidotes (RAPMPN) hoti hekastos, ean ti poiese (3SAAS)
agathon, touto:
(Proverbs
11:18;
23:18;
Isaiah 3:11;
Matthew 5:12;
6:1,4;
10:41,42;
16:27;
Luke 6:35;
Luke 14:14;
Romans 2:6-10;
2 Corinthians 5:10;
Colossians 3:24;
Hebrews 10:35;
11:26)
Knowing (1492)
(eido) means to see with the mind’s eye, signifies a clear and
purely mental perception. It describes one as having come to a
perception or realization of something.
Good thing
- see study of
Good Deeds.
Good (18)
(agathos)
means profitable, benefiting others,
whereas the related word kalos means constitutionally good, but
not necessarily benefiting others. Saints are made adequate and equipped
for these "agathos" works by God's Word for
"All Scripture is inspired by God and
profitable for teaching, for reproof, for correction, for training in
righteousness that the man of God may be adequate, equipped for every
good (agathos) work." (see note
2 Timothy 3:16-17).
Consider the fruit
tree. It is not "conscious" of the bearing process. We are to be like
the fruit tree for it is God Who is causing fruit be borne in good
works which blossom and ripen as we are walk obedient to His revealed
will.
Vine
comments that every good work
"signifies every kind of activity
undertaken for the name of Christ; everything so undertaken is a means
of fruitfulness, and the operating power is the indwelling Holy Spirit,
upon whom the believer is entirely dependent." (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
)
One way to think
of this is as a process, so that in salvation God does work for
us, in sanctification He does work in us and in service He does
work through us and bears fruit that remains. God builds
character before He calls to service. He must work in us before
He can work through us. God spent 25 years working in Abraham
before He gave him the promised son Isaac. Remember too that although we
are not saved by good works, we are saved unto good works.
Are you bearing
fruit in every good work? Dearly beloved, be encouraged for Paul
wrote that
"we are (God's) workmanship, created
in Christ Jesus for good works, which God prepared beforehand,
that we should walk in them." (See note
Ephesians 2:10)
Many believers
minimize the place of good works in the Christian life reasoning
that because we are not saved by good works, then good
works are something to be shunned. But our Lord reminds us that our
incredible privilege is to
"Let your light shine before men in
such a way that they may see your good works, and glorify your
Father Who is in heaven.” (see note
Matthew 5:16)
It is not only by
words that we give testimony to the greatness of God, but also by our
works. Our good works in fact pave the way for witness with good words.
If our walk contradicts our words, we lose our testimony. Our “walk” and
our “talk” must agree. Good works and good words must come from the same
yielded heart. Too many believers today emphasize guarding the truth,
but downplay living the truth. One of the best ways to guard the truth
is to put it into practice. It is good to be defenders of the faith, but
we must not forget to be demonstrators of the faith by letting them see
our good works!
You are writing a
Gospel,
A chapter each day,
By the deeds that you do
And the words that you say.
Men read what you write,
Whether faithful or true:
Just what is the Gospel
According to you?
--- Author unknown
John Eadie
writes that...
The object of the apostle is, to
encourage the slaves to the cultivation of those virtues which he has
described. If they obeyed him, and became diligent and industrious, and
served their masters with conscientious fidelity and goodwill, then,
though their master might fail either to note or reward their conduct,
they were not to be disheartened. For the one Master on high is also the
Judge, and He will not fail to confer on them a recompense, not of merit
indeed, but of grace. The hope of a future world, in which there would
be a gracious recognition of their character and actions, would preserve
them from impatience and discontent amidst insults and ingratitude on
the part of thankless and “frowar d” masters. The Christian doctrine of
rewards is too often lost sight of or kept in abeyance, as if it were
not perfectly consistent with the freest bestowment of heavenly glory.
(John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)
THIS HE WILL RECEIVE BACK FROM
THE LORD WHETHER SLAVE OR FREE: komisetai (3SFMI) para kuriou, eite
doulos eite eleutheros:
(Galatians
3:28;
Colossians 3:11)
This principle of
rewards is brought out in many verses in the NT
Do not be deceived, God is not
mocked; for whatever a man sows, this he will also reap. 8 For the one
who sows to his own flesh shall from the flesh reap corruption, but the
one who sows to the Spirit shall from the Spirit reap eternal life. 9
And let us not lose heart in doing good, for in due time we shall reap
if we do not grow weary. 10 So then, while we have opportunity, let us
do good to all men, and especially to those who are of the household of
the faith. (Galatians 6:7-10)
For we must all appear before the
judgment seat of Christ, that each one may be recompensed for his deeds
in the body, according to what he has done, whether good or bad (phaulos
= worthless) (2Cor 5:10)
(Jesus declares) "Behold, I am coming
quickly, and My reward is with Me, to render to every man according to
what he has done." (Rev 22:12)
Receive (2865)
(komizo
from komeo = tend, take
care of) (Click
word study of
komizo)
means receive back, recover, receive back what is one's own, to be
recompensed or rewarded.
As A T Robertson says
"This is a general law of life and of
God and it is fair and square."
Komizo conveys the thought of
getting something for oneself and carrying it off as wages or a prize.
The verb implies, not mere obtaining, but receiving and carrying away
for use and enjoyment. In the coming Day of Judgment at the
bema seat of Christ
these faithful saints
will joyfully carry away rewards as their own.
Vincent writes that
komizo...
originally means to take care of or
provide for; thence to receive hospitably or entertain; to bring home
with a view to entertaining or taking care of. Hence, to carry away so
as to preserve, to save, rescue, and so to carry away as a prize or
booty. Generally, to receive or acquire. Paul uses it of receiving
the awards of judgment (2 Cor. 5:10; Eph. 6:8; Col. 3:25). In
Hebrews it is used of receiving the promise (Hebrews 10:36;
11:39), and of Abraham receiving back Isaac (Hebrews 11:19).
Peter uses it thrice, and in each case of receiving the rewards of
righteousness or of iniquity. See 1Peter 5:4; 2 Pet. 2:13. (Greek
Word Studies)
Barnes
writes that...
Whatever a man does that is right,
for that he shall be appropriately rewarded. No matter what his rank in
life, if he discharges his duty to God and man. he will be accepted. A
man in a state of servitude may so live as to honour God; and, so
living, he should not be greatly solicitous about his condition. A
master may fail to render suitable recompense to a slave; but, if the
servant is faithful to God, he will recompense him in the future world.
It is in this way that religion would make the evils of life tolerable,
by teaching those who are oppressed to bear their trials in a patient
spirit, and to look forward to the future world of reward, Religion does
not approve of slavery. It is the friend of human rights. If it had full
influence on earth, it would restore every man to freedom, and impart to
each one his rights. Christianity nowhere requires its friends to make
or to own a slave. No one under the proper influence of religion ever
yet made a man a slave; there is no one under its proper influence who
would not desire that all should be free; and just in proportion as true
religion spreads over the world will universal freedom be its attendant.
But Christianity would lighten the evils of slavery even while it
exists, and would comfort those who are doomed to so hard a lot, by
assuring them that there they may render acceptable service to God, and
that they soon will be admitted to a world where galling servitude will
be known no more. If they may not have freedom here, they may have
contentment; if they feel that wrong is done them by men, they may feel
that right will be done them by God; if their masters do not reward them
for their services here, God will; and if they may not enjoy liberty
here, they will soon be received into the world of perfect
freedom--heaven. (Albert Barnes. Barnes NT Commentary)
Expositor's
Bible Commentary writes that...
this compensation will be
awarded. Like Jesus himself, Paul does not shrink from referring to
rewards, since they are all of grace. They are undeserved, since the
Christian's goodness is simply what God has enabled him to do. These
rewards are in no way adjusted to social status. What is under review is
man's use of God's grace whatever his status. The same principle of
recompense applies both to the slave and to the freeman. This being the
case, what Paul has said about employment relationships in the context
of prevalent slavery is equally applicable in free societies today. (Gaebelein,
F, Editor: Expositor's Bible Commentary 6-Volume New Testament.
Zondervan Publishing)
><> ><> ><>
The Real World
Ephesians 6:5-9
The owner of a company was talking with one of his managers about an
employee who was stealing from the firm. The owner, who was a follower
of Christ, asked, "What do you think we should do about him?"
"Give him the ax!" replied the manager.
"Suppose he admits his wrongdoing and agrees to pay for what he's
stolen," said the owner. "Why not let him keep his job? Isn't that how
you would want to be treated?"
"Well, yeah," said the manager, "but that's not the real world!"
Jesus calls us to follow the rules of His world, which is the real
world. His rules demand our integrity, responsibility, and
accountability. When they are practiced, employees become more
dependable and fulfilled. And employers make their workers' welfare as
important as making a profit. The result? More people stay off welfare
rolls and out of unemployment lines.
Paul had some advice for workers and employers. He urged workers to
carry out their duties "as bondservants of Christ, . . . as to the Lord,
and not to men" (Eph. 6:6-7). And he instructed masters not to threaten
their servants, reminding them that their Master shows no partiality
(v.9). (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
What about us? Are we living in the real world by the rules Jesus gave
us? --DJD
Thinking It Through
What principle does the golden rule (Mt. 7:12) give us for serving
others? How does it apply in the workplace?
The reward for honest labor is always greater than the wages received.
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Ephesians 6:9 And
masters,
do
the
same
things
to them, and
give
up
threatening,
knowing that
both
their
Master
and
yours
is in
heaven,
and there is
no
partiality
with Him (NASB:
Lockman) |
|
Greek:
Kai
oi
kurioi,
ta
auta
poieite
pros
autous,
anientes
ten
apeilen,
eidotes
hoti
kai
auton
kai
humon
o
kuriovs
estin
en
ouranois,
kai
prosopolempsia
ouk
estin
par'
auto.
Amplified: You
masters, act on the same [principle] toward them and give up
threatening and using violent and abusive words, knowing that He Who
is both their Master and yours is in heaven, and that there is no
respect of persons (no partiality) with Him. (Amplified
Bible - Lockman)
NLT: And in the same way, you masters must treat your slaves
right. Don't threaten them; remember, you both have the same Master in
heaven, and he has no favorites. (NLT
- Tyndale House)
Phillips: And as for you employers, be as conscientious and
responsible towards those who serve you as you expect them to be
towards you, neither misusing the power over others that has been put
in your hands, nor forgetting that you are responsible yourselves to a
heavenly employer who makes no distinction between master and man. (Phillips:
Touchstone)
Wuest: And the masters, be practicing the same things
toward them, giving up your threatening, knowing that also their
Master and yours is in heaven, and there is not partiality with Him. (Erdmans)
Young's Literal: And the masters! the same things do ye unto
them, letting threatening alone, having known that also your Master is
in the heavens, and acceptance of persons is not with him. |
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AND MASTERS,
DO
THE SAME THINGS TO THEM, AND GIVE UP THREATENING: Kai oi kurioi, ta auta
poieite (2PPAM) pros autous,
anientes (PAPMPN) ten apeilen:
(Leviticus
19:13;
25:39-46;
Deuteronomy 15:11-16;
24:14,15;
Nehemiah 5:5,8,9;
Job 24:10-12;
Job 31:13-15;
Isaiah 47:6;
58:3-6;
Amos 8:4-7;
Malachi 3:5;
Colossians 4:1;
James 5:4)
(5-7;
Matthew 7:12;
Luke 6:31;
James 2:8,13)
(Leviticus
25:43;
1 Samuel 15:17;
Daniel 3:6,15;
5:19,20)
As we read this verse some 2000 years later we can easily miss what a
a shocking exhortation Paul is addressing to slave owners in the
first-century Greco-Roman world. The first century Roman philosopher
Seneca for example said "all slaves were enemies".
John Eadie
comments that...
The master needed instruction
as well as his slave, for irresponsible power is above all things apt to
be abused. Plato has well said, that treatment of slaves is a test of
character, because a man may so easily wrong them with impunity. The
apostle had stooped to the slave, and he was not afraid to speak with
erect attitude to the master. (John Eadie, D., LL.D. The Epistle of St
Paul to the Ephesians)
Warren Wiersbe
makes an excellent point noting that...
The Christian faith does not bring
about harmony by erasing social or cultural distinctions. Servants are
still servants when they trust Christ, and masters are still masters.
Rather, the Christian faith brings harmony by working in the heart.
Christ gives us a new motivation, not a new organization. Both servant
and master are serving the Lord and seeking to please Him, and in this
way they are able to work together to the glory of God. (Wiersbe,
W: Bible Exposition Commentary. 1989. Victor)
Masters (2962)
(kurios) signifies those over the slaves who had sovereign power,
absolute authority, total ownership and uncontested power.
Do
the same things to them -
The
present imperative
is a command to Spirit filled masters to continually do the same things,
acting on godly principles, not social privilege. The masters were to
act toward their servants in the same Christian way as the servants were
called to act to them. Robinson says “act by them, as they are bound to
act by you”
Wuest
explains that...
The words, “do the same things,”
do not mean that the masters are to render service to the slaves as the
latter do to them, but that they are to treat them with the same
Christian principles and consideration that the slaves show to the
masters.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)
O'Brien comments that...
In order to deal with their slaves,
owners were known to threaten beatings, sexual harassment, or selling
male slaves away from the households with the result that they would be
parted forever from their loved ones. Paul’s cryptic exhortation is
outrageous. It does not mean, however, that masters are to serve their
slaves, as Chrysostom thought. Nor does it refer simply to their doing
good, as in v. 8. More likely it points to their attitudes and
actions, which, like those of slaves, are to be governed by their
relationship to their heavenly Lord... In the immediate context, slaves
have already been instructed to show respect, sincerity of heart, and
goodwill; now masters are urged to treat them in a similar manner. (O'Brien,
P. T. The Letter to the Ephesians. W. B. Eerdmans. 1999
or
computer version)
Wiersbe writes that...
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