Eph 6:1-4 | Barnes | STEP | EPHESIANS Chapter 6 ANALYSIS OF THE CHAPTER. THIS chapter comprises the following subjects: (1.) An exhortation to children to obey their parents, with a promise of the blessing that would follow from obedience, . (2.) An exhortation to fathers to manifest such a character that children could properly obey them, and to train them up in a proper manner, . (3.) The duty of servants, . (4.) The duty of masters towards their servants, . (5.) An exhortation to put on the whole armour of God, with a description of the Christian soldier, and of the Christian panoply, . (6.) The duty of prayer, and especially of prayer for the apostle himself, that he might be enabled to speak with boldness in the cause of his Master, . (7.) In the conclusion, , he informs them that if they wished to make any inquiries about his condition, Tychicus, who conveyed this letter, could acquaint them with his circumstances; and then closes the epistle with the usual benedictions. Verse 1. Children . τεκνα. This word usually signifies those who are young; but it is here used, evidently, to denote those who were under the care and government of their parents, or those who were not of age. Obey your parents . This is the first great duty which God has enjoined on children. It is to do what their parents command them to do. The God of nature indicates that this is duty, for he has impressed it on the minds of all in every age; and the Author of revelation confines it. It is particularly important, (1.) because the good order of a family, and hence of the community, depends on it; no community or family being prosperous where there is not due subordination in the household. (2.) Because the welfare of the child depends on it; it being of the highest importance that a child should be early taught obedience to law, as no one can be prosperous or happy who is not thus obedient. (3.) Because the child is not competent, as yet, to reasons on what is right, or qualified to direct himself; and, while that is the case, he must be subject to the will of some other person. (4.) Because the parent, by his age and experience, is to be presumed to be qualified to direct and guide a child. The love which God has implanted in the heart of a parent for a child secures, in general, the administration of this domestic government in such a way as not to injure the child. A father will not, unless under strong passion or the excitement of intoxication, abuse his authority. He loves the child too much. He desires his welfare; and the placing of the child under the authority of the parent is about the same thing, in regard to the welfare of the child, as it would be to endow the child at once with all the wisdom and experience of the parent himself. (5.) It is important, because the family government is designed to be an imitation of the government of God. The government of God is what a perfect family government would be; and to accustom a child to be obedient to a parent is designed to be one method of leading him to be obedient to God. No child that is disobedient to a parent will be obedient to God; and that child that is most obedient to a father and mother will be most likely to become a Christian, and an heir of heaven. And it may be observed, in general, that no disobedient child is virtuous, prosperous, or happy. Every one foresees the ruin of such a child; and most of the cases of crime that lead to the penitentiary, or the gallows, commence by disobedience to parents. In the Lord . That is, as far as their commandments agree with those of God, and no farther. No parent can have a right to require a child to steal, or lie, or cheat, or assist him in committing murder, or in doing any other wrong thing. No parent has a right to forbid a child to pray, to read the Bible, to worship God, or to make a profession of religion. The duties and rights of children, in such cases, are similar to those of wives, ; and, in all cases, God is to be obeyed rather than man. When a parent, however, is opposed to a child; when he expresses an unwillingness that a child should attend a particular church, or make a profession of religion, such opposition should, in all cases, be a sufficient reason for the child to pause and re-examine the subject. He should pray much, and think much, and inquire much, before, in any case, he acts contrary to the will of a father or mother; and, when he does do it, he should state to them, with great gentleness and kindness, that he believes he ought to love and serve God. For this is right . It is right, (1.) because it is so appointed by God as a duty; (2.) because children owe a debt of gratitude to their parents for what they have done for them; (3.) because it will be for the good of the children themselves, and for the welfare of society. (a) "obey your parents"

Ephesians 6:1-4

EPHESIANS Chapter 6

ANALYSIS OF THE CHAPTER.

THIS chapter comprises the following subjects:

(1.) An exhortation to children to obey their parents, with a promise of the blessing that would follow from obedience, Eph 6:1-3.

(2.) An exhortation to fathers to manifest such a character that children could properly obey them, and to train them up in a proper manner, Eph 6:4.

(3.) The duty of servants, Eph 6:6-8.

(4.) The duty of masters towards their servants, Eph 6:9.

(5.) An exhortation to put on the whole armour of God, with a description of the Christian soldier, and of the Christian panoply, Eph 6:10-17.

(6.) The duty of prayer, and especially of prayer for the apostle himself, that he might be enabled to speak with boldness in the cause of his Master, Eph 6:18-20.

(7.) In the conclusion, Eph 6:21-24, he informs them that if they wished to make any inquiries about his condition, Tychicus, who conveyed this letter, could acquaint them with his circumstances; and then closes the epistle with the usual benedictions.

Verse 1. Children. τεκνα. This word usually signifies those who are young; but it is here used, evidently, to denote those who were under the care and government of their parents, or those who were not of age.

Obey your parents. This is the first great duty which God has enjoined on children. It is to do what their parents command them to do. The God of nature indicates that this is duty, for he has impressed it on the minds of all in every age; and the Author of revelation confines it. It is particularly important,

(1.) because the good order of a family, and hence of the community, depends on it; no community or family being prosperous where there is not due subordination in the household.

(2.) Because the welfare of the child depends on it; it being of the highest importance that a child should be early taught obedience to law, as no one can be prosperous or happy who is not thus obedient.

(3.) Because the child is not competent, as yet, to reasons on what is right, or qualified to direct himself; and, while that is the case, he must be subject to the will of some other person.

(4.) Because the parent, by his age and experience, is to be presumed to be qualified to direct and guide a child. The love which God has implanted in the heart of a parent for a child secures, in general, the administration of this domestic government in such a way as not to injure the child. A father will not, unless under strong passion or the excitement of intoxication, abuse his authority. He loves the child too much. He desires his welfare; and the placing of the child under the authority of the parent is about the same thing, in regard to the welfare of the child, as it would be to endow the child at once with all the wisdom and experience of the parent himself.

(5.) It is important, because the family government is designed to be an imitation of the government of God. The government of God is what a perfect family government would be; and to accustom a child to be obedient to a parent is designed to be one method of leading him to be obedient to God. No child that is disobedient to a parent will be obedient to God; and that child that is most obedient to a father and mother will be most likely to become a Christian, and an heir of heaven. And it may be observed, in general, that no disobedient child is virtuous, prosperous, or happy. Every one foresees the ruin of such a child; and most of the cases of crime that lead to the penitentiary, or the gallows, commence by disobedience to parents.

In the Lord. That is, as far as their commandments agree with those of God, and no farther. No parent can have a right to require a child to steal, or lie, or cheat, or assist him in committing murder, or in doing any other wrong thing. No parent has a right to forbid a child to pray, to read the Bible, to worship God, or to make a profession of religion. The duties and rights of children, in such cases, are similar to those of wives, Eph 5:22; and, in all cases, God is to be obeyed rather than man. When a parent, however, is opposed to a child; when he expresses an unwillingness that a child should attend a particular church, or make a profession of religion, such opposition should, in all cases, be a sufficient reason for the child to pause and re-examine the subject. He should pray much, and think much, and inquire much, before, in any case, he acts contrary to the will of a father or mother; and, when he does do it, he should state to them, with great gentleness and kindness, that he believes he ought to love and serve God.

For this is right. It is right,

(1.) because it is so appointed by God as a duty;

(2.) because children owe a debt of gratitude to their parents for what they have done for them;

(3.) because it will be for the good of the children themselves, and for the welfare of society.

(a) "obey your parents" Prov 23:22, col 3:20 Verse 2. Honour thy father and mother. Ex 20:12. Comp. Mt 15:4.

Which is the first commandment with promise. With a promise annexed to it. The promise was, that their days should be long in the land which the Lord their God would give them. It is not to be supposed that the observance of the four first commandments would not be attended with a blessing, but no particular blessing is promised. It is true, indeed, that there is a general declaration annexed to the second commandment, that God would show mercy to thousands of generations of them that loved him, and that kept his commandments. But that is rather a declaration in regard to all the commands of God than a promise annexed to that specific commandment. It is an assurance that obedience to the law of God would be followed with blessings to a thousand generations, and is given in view of the first and second commandments together, because they related particularly to the honour that was due to God. But the promise in the fifth commandment is a special promise. It does not relate to obedience to God in general, but it is a particular assurance that they who honour their parents shall have a particular blessing as the result of that obedience.

(b) "thy father and mother" Ex 20:12 Verse 3. That it may be well with thee. This is found in the fifth commandment as recorded in De 5:16. The whole commandment as there recorded is, "Honour thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee in the land which the Lord thy God giveth thee." The meaning here is, that they would be more happy, useful, and virtuous, if they obeyed their parents than if they disobeyed them.

And thou mayest live long on the earth. In the Commandment, as recorded in Ex 20:12, the promise is, "that thy days may be long upon the land which the Lord thy God giveth thee." This referred to the promised land--the land of Canaan. The meaning doubtless is, that there would be a special providence, to those who were obedient to parents length of days. Long regarded as a great blessing; and this blessing was promised. The apostle here gives to the promise a more general form, and says obedience to parents was connected at all times with long life. We may remark here,

(1.) that long life is a blessing. It affords a longer space to prepare for eternity; it enables a man to be more useful; and it furnishes a longer opportunity to study the works of God on earth. It is not improper to desire it; and we should make use of all the means in our power to lengthen out our days, and to preserve and protract our lives.

(2.) It is still true that obedience to parents is conducive to length of life, and that those are most obedient in early life, other things being equal, have prospect of living long. This occurs because

(a.) obedient are saved from the vices and crimes which shorten life. No parent will command his child to be a drunkard, a gambler, a spendthrift, a pirate, or a murderer. But these vices and crimes, resulting in most cases from disobedience to parents, all shorten they who early commit them are certain of an early grave. No child who disobeys a parent can have any security that he will not fall a victim to such vices and crimes.

(b.) Obedience to parents is connected with virtuous habits that are conducive to long life. It will make a child industrious, temperate, sober; it will lead him to restrain and govern his wild passions; it will lead him to form habits of self-government which will, in future life, save him from the snares of vice and temptation.

(c.) Many a life is lost early by disobeying a parent. A child disobeys a father, and goes into a dram-shop; or he goes to sea; or he becomes the companion of the wicked--and he may be wrecked at sea, or his character on land may be wrecked for ever. Of disobedient children, there is perhaps not one in a hundred that ever reaches an honoured old age.

(d.) We may still believe that God, in his providence, will watch over those who are obedient to a father and mother. If he regards a falling sparrow, (Mt 10:29,) he will not be unmindful of an obedient child; if he numbers the hairs of the head, (Mt 10:30,) he will not be regardless of the little boy that honours him by obeying a father and mother.

(*) "earth" "land" Verse 4. And ye fathers. A command addressed particularly to fathers because they are at the head of the family, and its government is especially committed to them. The object of the apostle here is, to show parents that their commands should be such that they can be easily obeyed, or such as are entirely reasonable and proper. If children are required to obey, it is but reasonable that the commands of the parent should be such that they can be obeyed, or such that the child shall not be discouraged in his attempt to obey. This statement is in accordance with what he had said Eph 5:22-25 of the relation of husband and wife. It was the duty of the wife to obey --but it was the corresponding duty of the husband to manifest such a character that it would be pleasant to yield obedience--so to love her, that his known wish would be law to her. In like manner it is the duty of children to obey a parent; but it is the duty of a parent to exhibit such a character, and to maintain such a government, that it would be proper for the child to obey; to command nothing that is unreasonable or improper, but to train up his children in the ways of virtue and pure religion.

Provoke not your children to wrath. That is, by unreasonable commands; by needless severity; by the manifestation of anger. So govern them, and so punish them--if punishment is necessary --that they shall not lose their confidence in you, but shall love you. The apostle here has hit on the very danger to which parents are most exposed in the government of their children. It is that of souring their temper; of making them feel that the parent is under the influence of anger, and that it is right for them to be so too. This is done

(1.) when the commands of a parent are unreasonable and severe. The spirit of a child then becomes irritated, and he is "discouraged," Col 3:21.

(2.) When a parent is evidently excited when he punishes a child. The child then feels

(a.) that if his father is angry, it is not wrong for him to be angry; and

(b.) the very fact of anger in a parent kindles anger in his bosom--just as it does when two men are contending. If he submits in the case, it is only because the parent is the strongest, not because he is right; and the child cherishes anger, while he yields to power. There is no principle of parental government more important than that a father should command his own temper when he inflicts punishment. He should punish a child not because he is angry, but because it is right; not because it has become a matter of personal contest, but because God requires that he should do it, and the welfare of the child demands it. The moment when a child sees that a parent punishes him under the influence of anger, that moment the child will be likely to be angry too--and his anger will be as proper as that of the parent. And yet how often is punishment inflicted in this manner! And how often does the child feel that the parent punished him simply because he was the strongest, not because it was right! And how often is the mind of a child left with a strong conviction that wrong has been done him by the punishment which he has received, rather than with repentance for the wrong that he has himself done!

But bring them up. Place them under such discipline and instruction that they shall become acquainted with the Lord.

In the nurture, ενπαιδεια. The word here used means, training of a child; hence education, instruction, discipline. Here it means that they are to train up their children in such a manner as the Lord approves; that is, they are to educate them for virtue and religion.

And admonition. The word here used--νουθεσια--means, literally, a putting in mind; then warning, admonition, instruction. The sense here is, that they were to put them in mind of the Lord--of his existence, perfections, law, and claims on their hearts and lives. This command is positive, and is in accordance with all the requirements of the Bible on the subject. No one can doubt that the Bible enjoins on parents the duty of endeavouring to train up their children in the ways of religion, and of making it the grand purpose of this life to prepare them for heaven. It has been often objected that children should be left on religious subjects to form their own opinions when they are able to judge for themselves. Infidels and irreligious men always oppose or neglect the duty here enjoined; and the plea commonly is, that to teach religion to children is to make them prejudiced; to destroy their independence of mind; and to prevent their judging as impartially on so important a subject as they ought to. In reply to this, and in defence of the requirements of the Bible on the subject, we may remark,

(1.) that to suffer a child to grow up without any instruction in religion, is about the same as to suffer a garden to lie without any culture. Such a garden would soon be overrun with weeds, and briers, and thorns--but not sooner, or more certainly, than the mind of a child would.

(2.) Men do instruct their children in a great many things, and why should they not in religion? They teach them how to behave in company; the art of farming; the way to make or use tools; how to make money; how to avoid the arts of the cunning seducer. But why should it not be said that all this tends to destroy their independence, and to make them prejudiced? Why not leave their minds open and free, and suffer them to form their own judgments about farming and the mechanic arts when their minds are matured?

(3.) Men do inculcate their own sentiments in religion. An infidel is not usually very anxious to conceal his views from his children. Men teach by example, by incidental remarks, by the neglect of that which they regard as of no value. A man who does not pray, is teaching his children not to pray; he who neglects the public worship of God, is teaching his children to neglect it; he who does not read the Bible, is teaching his children not to read it. Such is the constitution of things, that it is impossible for a parent not to inculcate his own religious views on his children. Since this is so, all that the Bible requires is, that his instructions should be RIGHT,

(4.) To inculcate the truths of religion is not to make the mind narrow, prejudiced, and indisposed to perceive the truth. Religion makes the mind candid, conscientious, open to conviction, ready to follow the truth. Superstition, bigotry, infidelity, and all error and falsehood, make the mind narrow and prejudiced.

(5.) If a man does not teach his children truth, others will teach them error. The young sceptic that the child meets in the street; the artful infidel; the hater of God; the unprincipled stranger, will teach the child. But is it not better for a parent to teach his child the truth than for a stranger to teach him error.

(6.) Religion is the most important of all subjects, and therefore it is of most importance that children on that subject should be taught TRUTH. Of whom can God so properly require this as of a parent? If it be asked in what way a parent is to bring up his children in the nurture and admonition of the Lord, I answer,

1st. by directly inculcating the doctrines and duties of religion--just as he does anything else that he regards as of value.

2nd. By placing them in the Sabbath school, where he may have a guarantee that they will be taught the truth.

3rd. By conducting them--not merely sending them--to the sanctuary, that they may be taught in the house of God.

4th. By example--all teaching being valueless without that.

5th. By prayer for the Divine aid in his efforts, and for the salvation of their souls. These duties are plain, simple, easy to be performed, and are such as a man knows he ought to perform. If neglected, and the soul of the child be lost, a parent has a most fearful account to render to God.

(*) "nurture" "instruction"