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Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Ephesians 6:5 - 6:5
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Eph_6:5. On Eph_6:5-9, comp. Col_3:22 to Col_4:1.
Here, too, there is doubtless no approval, but at the same time no disapproval of the existing slavery in itself, which—in accordance with the apostolic view of a Christian’s position (Gal_3:28; 1Co_7:22; comp. Tit_2:9 f.; 1Pe_2:18)—like every other outward relation of life, ought not to affect spiritual freedom and Christian unity; hence at 1Co_7:21 it is expressly prescribed that the slave is to remain in his position (comp. Ignat. ad Polyc. 4; Constitt. Apost. iv. 12, vii. 13; viii. 32, 2 f.), as, indeed. Paul even sent back Onesimus after his conversion to his master, without requiring of the latter his manumission.[295]
τοῖς κυρίοις κατὰ σάρκα ] to those, who in a merely human relation are your rulers, i.e. your human masters, whose slaves you are as regards outward temporal position in life, by way of distinction from the higher divine master, Christ; hence also τοῖς κυρ . κ . σ . stands without repetition of the article, combined into one idea; comp. on Eph_2:11. As Paul immediately after makes mention of the higher master Christ ( ὡς τῷ Χριστῷ ), it was very natural for him, in view of the twofold and very diverse relation of masters which was now present to his mind, to add κατὰ σάρκα , in the use of which any special set purpose cannot be made good. This in opposition to Chrysostom, Oecumenius, and Theophylact, who find in it a consolatory allusion to the δεσποτεία πρόσκαιρος ; in opposition to Calvin, who supposes a softening of the relation to be conveyed in this expression, as being one that leaves the spiritual freedom untouched (comp. Beza, Zanchius, Grotius, Flatt, and others); and in opposition to Harless, who finds in the predicate the thought that, although in another domain they are free, yet in earthly relations they had masters.
μετὰ φόβου κ . τρόμ .] i.e. with that zeal, which is ever keenly apprehensive of not doing enough. Comp. on 1Co_2:3; 2Co_7:15; Php_2:12.
ἐν ἁπλότητι τῆς καρδ . ὑμ .] State of heart, in which the obedience with fear and trembling is to take place; it is to be no hypocritical one, in which we are otherwise minded than we outwardly seem, but an upright, inwardly true one, without duplicity of disposition and act. Comp. Rom_12:8; 2Co_8:2; 2Co_9:11; Jam_1:5. In Philo joined with ἀκακία . See Loesner, Obss. p. 262. Oecumenius well observes: ἔνι γὰρ καὶ μετὰ φόβου κ . τρόμου δουλεύειν , ἀλλʼ οὐκ ἐξ εὐνοίας ἀλλὰ κακούργως .
ὡς τῷ Χριστῷ ] as to Christ, so that you regard your obedience to your masters as rendered to Christ (comp. Eph_5:22). See Eph_6:6. An allusion to reward (Theodoret) is imported.
[295] The reforming efficacy of the gospel addresses itself to knowledge and feeling, out of which, and so out of the inner life of faith, the alterations of the outward forms and relations of life gradually take shape with moral necessity by way of consequence; as history, too, has shown, which, when it has developed itself in a revolutionary manner, has either violently precipitated, or forsaken, or inverted that course, or else in its necessary development has encountered such hindrances as disowned the influence of this necessary development, and yet could not arrest it. “Civitates malis studiis malis que doctrinis repente evertuntur,” Cic. Leg. ii. 15. 39. It is not, however, to be overlooked that by the apostle’s mode of regarding the relation of freedom and slavery which he found existing, the slavery introduced by Christians, the enslaving of free men, the slave trade, etc., are by no means justified—rather are these things impossible, where the knowledge and feeling, that spring from evangelical faith, are the principles which shape the life and the forms assumed by it.