Chapter 6
6:1-4 Children, obey your parents as Christian children should. Honour your father and your mother for this is the first commandment to which a promise is attached that it may be well with you, and that you may live long on the earth. Fathers. do not move your children to anger, but bring them up in the discipline and the admonition of the Lord.
If the Christian faith did much for women, it did even more for children. In Roman civilization contemporary with Paul there existed certain features which made life perilous for the child.
(i) There was the Roman pairia potestas, the father's power. Under the patria potestas a Roman father had absolute power over his family. He could sell them as slaves, he could make them work in his fields even in chains, he could punish as he liked and could even inflict the death penalty. Further, the power of the Roman father extended over the child's whole life, so long as the father lived. A Roman son never came of age. Even when he was a grown man, even if he were a magistrate of the city, even if the state had crowned him with well-deserved honours. he remained within his father's absolute power. "The great mistake," writes Becker, "consisted in the Roman father considering the power which Nature imposes as a duty on the elders. of guiding and protecting a child during infancy, as extending over his freedom, involving his life and death, and continuing over his entire existence." It is true that the father's power was seldom carried to its limits, because public opinion would not have allowed it, but the fact remains that in the time of Paul the child was absolutely in his father's power.
(ii) There was the custom of child exposure. When a child was born, it was placed before its father's feet, and, if the father stooped and lifted the child, that meant that he acknowledged it and wished it to be kept. If he turned and walked away, it meant that he refused to acknowledge it and the child could quite literally be thrown out.
There is a letter whose date is 1 B.C. from a man called Hilarion to his wife Alis. He has gone to Alexandria and he writes home on domestic affairs:
"Hilarion to Alis his wife heartiest greetings, and to my dear
Berous and Apollonarion. Know that we tire still even now in
Alexandria. Do not worry if when all others return I remain in
Alexandria. I beg and beseech of you to take care of the little
child, and, as soon as we receive wages, I will send them to you.
If-- good luck to you!--you have a child, if it is a boy, let it
live; if it is it girl, throw it out. You told Aphrodisias to
tell me: 'Do not forget me.' How can I forget you? I beg you
therefore not to worry."
It is a strange letter, so full of affection and yet so callous towards the child who may be born.
A Roman baby always ran the risk of being repudiated and exposed. In the time of Paul that risk was even greater. We have seen how the marriage bond had collapsed and how men and women changed their partners with bewildering rapidity. Under such circumstances a child was a misfortune. So few children were born that the Roman government actually passed legislation that the amount of any legacy that a childless couple could receive was limited. Unwanted children were commonly left in the Roman forum. There they became the property of anyone who cared to pick them up. They were collected at nights by people who nourished them in order to sell them as slaves or to stock the brothels of Rome.
(iii) Ancient civilization was merciless to the sickly or deformed child. Seneca writes, "We slaughter a fierce ox; we strangle a mad dog; we plunge the knife into sickly cattle lest they taint the herd; children who are born weakly and deformed we drown." The child who was a weakling or imperfectly formed had little hope of survival.
It was against this situation that Paul wrote his advice to children and parents. If ever we are asked what good Christianity has done to the world, we need but point to the change effected in the status of women and of children.
Paul lays on children that they should obey the commandment and honour their parents. He says this is the first commandment. He probably means that it was the first commandment which the Christian child was taught to memorize. The honour Paul demands is not the honour of mere lip service. The way to honour parents is to obey them, to respect them, and never to cause them pain.
Paul sees that there is another side to the question. He tells fathers that they must not provoke their children to wrath. Bengel, considering why this command is so definitely addressed to fathers, says that mothers have a kind of divine patience but "fathers are more liable to be carried away by wrath."
It is a strange thing that Paul repeats this injunction even more fully in Colossians 3:21. "Fathers," he says, "do not provoke your children, lest they become discouraged." Bengel says that the plague of youth is a "broken spirit," discouraged by continuous criticism and rebuke and too strict discipline. David Smith thinks that Paul wrote out of bitter personal experience. He writes: "There is here a quivering note of personal emotion, and it seems as though the heart of the aged captive had been reverting to the past and recalling the loveless years of his own childhood. Nurtured in the austere atmosphere of traditional orthodoxy, he had experienced scant tenderness and much severity, and had known that 'plague of youth, a broken spirit.'"
There are three ways in which we can do injustice to our children.
(i) We can forget that things do change and that the customs of one generation are not the customs of another. Elinor Mordaunt tells how once she stopped her little daughter from doing something by saying, "I was never allowed to do that when I was your age." And the child answered, "But you must remember, mother, that you were then, and I'm now."
(ii) We can exercise such a control that it is an insult to our upbringing of our children. To keep a child too long in leading-strings is simply to say that we do not trust him which is simply to say that we have no confidence in the way in which we have trained him. It is better to make the mistake of too much trust than of too much control.
(iii) We can forget the duty of encouragement. Luther's father was very strict, strict to the point of cruelty. Luther used to say: "Spare the rod and spoil the child--that is true; but beside the rod keep an apple to give him when he has done well." Benjamin West tells how he became a painter. One day his mother went out leaving him in charge of his little sister Sally. In his mother's absence he discovered some bottles of coloured ink and began to paint Sally's portrait. In doing so he made a considerable mess of things with ink blots all over. His mother came back. She saw the mess but said nothing. She picked up the piece of paper and saw the drawing. "Why." she said, "It's Sally!" and she stooped and kissed him. Ever after Benjamin West used to say: "My mother's kiss made me a painter." Encouragement did more than rebuke could ever do. Anna Buchan tells how her grandmother had a favourite phrase even when she was very old: "Never daunton youth."
As Paul sees it, children must honour their parents and parents must never discourage their children.
6:5-9 Slaves, obey your human masters with fear and trembling, in sincerity of heart, as you would Christ himself. Do not work only when you are being watched. Do not work only to satisfy men. But work as the slave of Christ, doing God's will heartily. Let your service be given with good-will, as to Christ and not to men. Be well assured that each of us, whether he is slave or free, will be rewarded by the Lord for whatever good we have done. And you masters, act in the same way towards your slaves. Have done with threats. For you well know that they and you have a Master in heaven, and with him there is no respect of persons.
When Paul wrote to slaves in the Christian Church he must have been writing to a very large number.
It has been computed that in the Roman Empire there were 60,000,000 slaves. In Paul's day a kind of terrible idleness had fallen on the citizens of Rome. Rome was the mistress of the world, and therefore it was beneath the dignity of a Roman citizen to work. Practically all work was done by slaves. Even doctors and teachers, even the closest friends of the Emperors, their secretaries who dealt with letters and appeals and finance, were slaves.
Often there were bonds of the deepest loyalty and affection between master and slave. Pliny writes to a friend that he is deeply affected because some of his well-loved slaves have died. He has two consolations, although they are not enough to comfort his grief. "I have always very readily manumitted my slaves (for their death does not seem altogether untimely, if they have lived long enough to receive their freedom); the other, that I have allowed them to make a kind of will, which I observe as rigidly as if it were good in law." There the kindly master speaks.
But basically the life of the slave was grim and terrible. In law he was not a person but a thing. Aristotle lays it down that there can never be friendship between master and slave, for they have nothing in common; "for a slave is a living tool, just as a tool is an inanimate slave." Varro, writing on agriculture, divides agricultural instruments into three classes --the articulate, the inarticulate and the mute. The articulate comprises the slaves; the inarticulate the cattle; and the mute the vehicles. The slave is no better than a beast who happens to be able to talk. Cato gives advice to a man taking over a farm. He must go over it and throw out everything that is past its work; and old slaves too must be thrown out on the scrap heap to starve. When a slave is ill it is sheer extravagance to issue him with normal rations.
The law was quite clear. Gaius, the Roman lawyer, in the Institutes lays it down: "We may note that it is universally accepted that the master possesses the power of life and death over the slave." If the slave ran away, at best he was branded on the forehead with the letter F for fugitivus, which means runaway, at worst he was killed. The terror of the slave was that he was absolutely at the caprice of his master. Augustus crucified a slave because he killed a pet quail. Vedius Pollio flung a slave still living to the savage lampreys in his fish pond because he dropped and broke a crystal goblet. Juvenal tells of a Roman matron who ordered a slave to be killed for no other reason than that she lost her temper with him. When her husband protested, she said: "You call a slave a man, do you? He has done no wrong, you say? Be it so; it is my will and my command; let my will be the voucher for the deed." The slaves who were maids to their mistresses often had their hair torn out and their cheeks torn with their mistresses' nails. Juvenal tells of the master "who delights in the sound of a cruel flogging thinking it sweeter than any siren's song," or "who revels in clanking chains," or, "who summons a torturer and brands the slave because a couple of towels are lost." A Roman writer lays it down: "Whatever a master does to a slave, undeservedly, in anger, willingly, unwillingly, in forgetfulness, after careful thought. knowingly, unknowingly, is judgment, justice and law."
It is against this terrible background that Paul's advice to slaves has to be read.
Paul's advice to slaves provides us with the gospel of the Christian workman.
(i) He does not tell them to rebel; he tells them to be Christian where they are. The great message of Christianity to every man is that it is where God has set us that we must live out the Christian life. The circumstances may be all against us, but that only makes the challenge greater. Christianity does not offer us escape from circumstances; it offers us conquest of circumstances.
(ii) He tells the slaves that work must not be done well only when the overseer's eye is on them, it must be done in the awareness that God's eye is on them. Every single piece of work the Christian produces must be good enough to show to God. The problem that the world has always faced and that it faces acutely today is basically not economic but religious. We will never make men good workmen by bettering conditions or heightening rewards. It is a Christian duty to see to these things; but in themselves they will never produce good work. Still less will we produce good work by increasing oversight and multiplying punishments. The secret of good workmanship is to do it for God.
Paul has a word for the master of men, too. He must remember that although he is master of men, he is still the servant of God. He too must remember that all he does is done in the sight of God. Above all he must remember that the day comes when he and those over whom he is set will stand before God; and then the ranks of the world will no longer be relevant.
The problem of work would be solved if men and masters alike would take their orders from God.
6:10-20 Finally, be strong in the Lord and in the power of his strength. Put on the armour of God. so that you may be able to stand against the devices of the devil. It is not with blood and flesh you have to wrestle, but against powers and against authorities, against the world rulers of this darkness, against malicious spiritual forces in the heavenly places. Because of this you must take the armour of God that you may be able to stand against them in the evil day, and that you may be able to stand fast, after you have done all things which are your duty. Stand with truth as a belt about your waist. Put on righteousness as a breastplate. Have your feet shod with readiness to preach the gospel of peace. In all things take faith as a shield for with it you will be able to quench the flaming darts of the evil one. Put on the helmet of salvation. Take the sword of the Spirit, which is the word of God. Keep praying in the Spirit at every crisis with every kind of prayer and entreaty to God. To that end be sleepless in your persevering prayer for all God's consecrated people. Pray for me that I may be allowed to speak with open mouth, and boldly to make known the secret of the gospel, for which I am an envoy in a chain. Pray that I may have freedom to declare it, as I ought to speak.
As Paul takes leave of his people he thinks of the greatness of the struggle which lies before them. Undoubtedly life was much more terrifying for the ancient people than it is for us today. They believed implicitly in evil spirits, who filled the air and were determined to work men harm. The words which Paul uses, powers, authorities, world-rulers, are all names for different classes of these evil spirits. To him the whole universe was a battleground. The Christian had not only to contend with the attacks of men; he had to contend with the attacks of spiritual forces which were fighting against God. We may not take Paul's actual language literally; but our experience will tell us that there is an active power of evil in the world. Robert Louis Stevenson once said: "You know the Caledonian Railway Station in Edinburgh? One cold, east windy morning, I met Satan there." We do not know what actually befell Stevenson but we recognize the experience; we have all felt the force of that evil influence which seeks to make us sin.
Paul suddenly sees a picture ready-made. All this time he was chained by the wrist to a Roman soldier. Night and day a soldier was there to ensure that he would not escape. Paul was literally an envoy in a chain. Now he was the kind of man who could get alongside anyone; and beyond doubt he had talked often to the soldiers who were compelled to be so near him. As he writes, the soldier's armour suggests a picture to him. The Christian too has his armour; and part by part Paul takes the armour of the Roman soldier and translates it into Christian terms.
There is the belt of truth. It was the belt which girt in the soldier's tunic and from which his sword hung and which gave him freedom of movement. Others may guess and grope; the Christian moves freely and quickly because he knows the truth.
There is the breastplate of righteousness. When a man is clothed in righteousness he is impregnable. Words are no defence against accusations but a good life is. Once a man accused Plato of certain crimes. "Well then," said Plato, "we must live in such a way as to prove that his accusations are a lie." The only way to meet the accusations against Christianity is to show how good a Christian can be.
There are the sandals. Sandals were the sign of one equipped and ready to move. The sign of the Christian is that he is eager to be on the way to share the gospel with others who have not heard it.
There is the shield. The word Paul uses is not that for the comparatively small round shield; it is that for the great oblong shield which the heavily armed warrior wore. One of the most dangerous weapons in ancient warfare was the fiery dart. It was a dart tipped with tow dipped in pitch. The pitch-soaked tow was set alight and the dart was thrown. The great oblong shield was made of two sections of wood, glued together. When the shield was presented to the dart, the dart sank into the wood and the flame was put out. Faith can deal with the darts of temptation. With Paul, faith is always complete trust in Christ. When we walk close with Christ, we are safe from temptation.
There is salvation for a helmet. Salvation is not something which looks back only. The salvation which is in Christ gives us forgiveness for the sins of the past and strength to conquer sin in the days to come.
There is the sword; and the sword is the word of God. The word of God is at once our weapon of defence against sin and our weapon of attack against the sins of the world. Cromwell's Ironsides fought with a sword in one hand and a Bible in the other. We can never win God's battles without God's book.
Finally, Paul comes to the greatest weapon of all--and that is prayer. We note three things that he says about prayer. (a) It must be constant. Our tendency is so often to pray only in the great crises of life; but it is from daily prayer that the Christian will find daily strength. (b) It must be intense. Limp prayer never got a man anywhere. Prayer demands the concentration of every faculty upon God. (c) It must be unselfish. The Jews had a saying, "Let a man unite himself with the community in his prayers." I think that often our prayers are too much for ourselves and too little for others. We must learn to pray as much for others and with others as for ourselves.
Finally, Paul asks for the prayers of his friends for himself. And he asks not for comfort or for peace but that he may yet be allowed to proclaim God's secret, that his love is for all men. We do well to remember that ever Christian leader and every Christian preacher needs his people to uphold his hands in prayer.
6:21-24 Tychicus, the beloved brother and faithful servant in the Lord, will provide you with all information, that you too may know how things are going with me, how I do. That is the very reason that I sent him to you, that you may know my affairs and that he may encourage your hearts.
Peace be to the brethren, and love with faith, from God the Father and from the Lord Jesus Christ. Grace be with all who love the Lord Jesus with a love which defies death.
As we have seen, the letter to the Ephesians was an encyclical letter and the bearer from church to church was Tychicus. Unlike most of his letters, Ephesians gives us no personal information about Paul, except that he was in prison; but Tychicus, as he went from church to church., would tell how Paul was faring and would convey a message of personal encouragement.
Paul finishes with a blessing and in it all the great words come again. The peace which was a man's highest good, the faith which was complete resting in Christ, the grace which was the lovely free gift of God these things Paul calls down from God upon his friends. Above all he prays for love that they may know the love of God, that they may love men as God loves them, and that they may love Jesus Christ with an undying love.
-Barclay's Daily Study Bible (NT)
FURTHER READING
Ephesians
T. K. Abbott, Ephesians and Colossians (ICC G)
J. Armitage Robinson, St. Paul's Epistle to the Ephesians (MmC G)
E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC E)
Abbreviations
ICC: International Critical Commentary
MC: Moffatt Commentary
MmC: Macmillan Commentary
NCB New Century Bible
E: English Text G: Greek Text
-Barclay's Daily Study Bible (NT)