Ephesians 6:9
Verse
Context
Serving with Honor
8because you know that the Lord will reward each one for whatever good he does, whether he is slave or free.9And masters, do the same for your slaves. Give up your use of threats, because you know that He who is both their Master and yours is in heaven, and there is no favoritism with Him.
Sermons
Zac PoonenZac Poonen
St. Seraphim of Sarov
A.B. SimpsonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Ye masters, do the same things unto them - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you. Forbearing threatening - If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God. The words, forbearing threatening; ανιεντες την απειλην, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above. In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: "If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich." Knowing that your Master also is in heaven - You are their masters, God is yours. As you deal with them, so God will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.
Jamieson-Fausset-Brown Bible Commentary
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 Lev 25:42-43; Deu 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 (Act 10:34; Rom 2:11; Gal 2:6; Col 3:25; Pe1 1:17). Derived from Deu 10:17; Ch2 19:7.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
6:9 in the same way: That is, with integrity and concern for their welfare (see Col 4:1). • Don’t threaten them: Christian masters, too, will be held accountable by the same Master in heaven for their lives on earth. Pleasing him requires treating their slaves humanely and kindly. • he has no favorites: God judges all people by the same standard (see Deut 10:17; Acts 10:34; Rom 2:11; Col 3:25).
Ephesians 6:9
Serving with Honor
8because you know that the Lord will reward each one for whatever good he does, whether he is slave or free.9And masters, do the same for your slaves. Give up your use of threats, because you know that He who is both their Master and yours is in heaven, and there is no favoritism with Him.
- Scripture
- Sermons
- Commentary
Spirit Filled Family
By Zac Poonen4.5K1:24:45FamilyPRO 22:15EPH 5:19EPH 6:4EPH 6:9In this sermon, the speaker uses the analogy of a garden to illustrate the importance of putting effort into a marriage. He emphasizes the need for constant communication and teaching of Christian principles to children in everyday life. The speaker also highlights the significance of discipline in shaping a child's behavior. The ultimate goal is to create a home that reflects the atmosphere of heaven, where the bride (the wife) invites her beloved (Jesus Christ) into the garden (the marriage) to enjoy its pleasant fruits.
(Proverbs) ch.29:18 - 30:9
By Zac Poonen1.3K1:00:44PRO 29:25PRO 30:1PRO 30:5MAT 6:33EPH 6:9COL 3:22In this sermon, the speaker discusses the last verse of the book of Judges, which states that people did what was right in their own eyes. The speaker argues that this is the condition of many Christian churches today, where there is no prophetic vision and everyone does what they feel like. This has led to young people taking over the church and pastors having to please them in order to keep them happy. The speaker emphasizes the importance of having a clear vision of God's purpose for the church and for individual homes, as without vision, people rebel and perish.
Jesus Is Precious as the Foundation of the Family
By John Piper1.0K32:13Preciousness Of JesusEPH 5:15EPH 5:25EPH 6:1EPH 6:4EPH 6:9In this sermon, the speaker focuses on the importance of living wisely and understanding the will of the Lord. He emphasizes the need to be filled with the Holy Spirit rather than indulging in worldly pleasures like getting drunk. The speaker then highlights the effects of being filled with the Spirit, which include addressing one another in psalms, hymns, and spiritual songs, singing and making melody to the Lord, and always giving thanks in the name of Jesus Christ. The sermon concludes by discussing the unique roles and responsibilities of husbands and wives, comparing the wife to the church and the husband to Christ. The speaker emphasizes that God is not indifferent to our family relationships and that Christ should be the Lord of everything in our lives.
(A Spiritual Leader) 12. Freeing Others From Fear
By Zac Poonen0True LeadershipFreedom from FearPSA 34:4ISA 41:10MAL 3:10MAT 12:32LUK 1:74ROM 8:15EPH 6:92TI 1:7HEB 2:141JN 4:18Zac Poonen emphasizes that a true spiritual leader should never use fear to control others, as fear is a tool of Satan. Instead, leaders are called to liberate individuals from fear, reflecting Jesus' mission to deliver humanity from bondage. Poonen warns against the manipulation of fear in religious contexts, highlighting that true ministry should foster freedom and joy rather than condemnation. He encourages believers to recognize that the fear of God should replace all other fears, allowing them to live boldly in faith. Ultimately, the sermon calls for leaders to embody a spirit of love and encouragement, rather than one of fear and control.
Conversation With Nicholas Motovilov. - Part 2
By St. Seraphim of Sarov0PSA 145:3MAT 25:40MRK 9:23LUK 17:21JHN 14:16JHN 16:23JHN 16:33EPH 6:9PHP 4:7St. Seraphim of Sarov explains the historical presence and manifestations of the Spirit of God in the world, from Adam to the Old Testament prophets, saints, and even pagans who sought truth. He emphasizes the importance of recognizing the actions of the Holy Spirit within us, leading to a clear comprehension of God's work and the need for inner and outer signs of His presence. St. Seraphim recounts the foretelling of Christ's birth, the outpouring of the Holy Spirit on Pentecost, and the significance of Baptism and Chrismation in receiving the grace of the Spirit. He describes a profound encounter with the Holy Spirit, demonstrating the warmth, fragrance, peace, joy, and light that accompany His presence, urging believers to seek God's Kingdom within and share His mercy with others.
Christ in You
By A.B. Simpson0MAT 11:20ACT 10:34ROM 2:12GAL 2:6EPH 6:9COL 3:25JAS 2:11PE 1:17REV 3:15The preacher delves into the concept of partiality, which involves judging based on appearances and showing favoritism without considering a person's true merits or character. This partiality is condemned in the Bible, emphasizing that God is impartial and does not show favoritism based on external factors. The sermon highlights verses like Ephesians 6:9, Colossians 3:25, and James 2:1, which warn against holding faith with an attitude of personal favoritism and assure that God judges without partiality. The preacher emphasizes that God's justice is unwavering, and He sees through external appearances to the heart of the matter, judging all by the same measure.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Ye masters, do the same things unto them - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you. Forbearing threatening - If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God. The words, forbearing threatening; ανιεντες την απειλην, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above. In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: "If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich." Knowing that your Master also is in heaven - You are their masters, God is yours. As you deal with them, so God will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.
Jamieson-Fausset-Brown Bible Commentary
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 Lev 25:42-43; Deu 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 (Act 10:34; Rom 2:11; Gal 2:6; Col 3:25; Pe1 1:17). Derived from Deu 10:17; Ch2 19:7.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
6:9 in the same way: That is, with integrity and concern for their welfare (see Col 4:1). • Don’t threaten them: Christian masters, too, will be held accountable by the same Master in heaven for their lives on earth. Pleasing him requires treating their slaves humanely and kindly. • he has no favorites: God judges all people by the same standard (see Deut 10:17; Acts 10:34; Rom 2:11; Col 3:25).