Even though as Christians we are no longer under the Mosaic Law ( Romans 7:6; Romans 10:4; et. al.), Paul quoted the fifth commandment ( Exodus 20:12; Deuteronomy 5:16) to stress the importance of children obeying their parents. He restated this command as part of the Law of Christ. Honoring ( Ephesians 6:2) is a larger concept than obeying ( Ephesians 6:1). It involves a proper attitude as well as appropriate behavior. [1][source]
The first commandment in the Decalogue with a promise was really the second commandment. Evidently Paul meant that for children the fifth was the primary commandment, and it contained a promise. [source][source][source]
Context Summary
Ephesians 6:1-12 - Children And Parents Servants And Masters
Where our religion is true, it will affect every relationship in life. The love of Christ must find its manifestation in nursery and in kitchen, in workshop and in municipal chamber. But notice that its duties are reciprocal. We must give on our side, just as we expect others to give on theirs.
The first duty of children is obedience. They must be taught to obey because it is right, and their conscience bears witness to the rightness. Never plead with a child to do what is right, nor bribe it by a reward. Take your stand on that primeval sense of right and wrong, which is the foundation of morals and will be the stay of the child's whole after-life, when once its supremacy is established. But parents should help their children by removing irritation or passion from their own speech. Slaves formed a large proportion of the early Church. Their obedience must be explicit, and they were taught to believe that Christ took their faithful service to their earthly owner as service to Himself. But masters must ever deal with their servants as liable to be called to account by the great Master of all. The center of all authority is Christ, and He will demand an account of our treatment of every servant He has sent into our homes. [source]
Chapter Summary: Ephesians 6
1The duty of children toward their parents; 5of servants toward their masters 10Our life is a warfare, not only against flesh and blood, but also spiritual enemies 13The complete armor of a Christian; 18and how it ought to be used 21Tychicus is commended
Greek Commentary for Ephesians 6:2
Which [ητις] “Which very” = “for such is.” [source]
The first commandment with promise [εντολη πρωτη εν επαγγελιαι] Εν En here means “accompanied by” (Alford). But why “with a promise”? The second has a general promise, but the fifth alone (Exodus 20:12) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of εν επαγγελιαι en epaggeliāi here to πρωτη prōtē points to the other view. [source]
Honor thy father, etc. [] To what is essentially right the divine ordinance is added. Compare Aeschylus: “For the reverence of parents, this is written third in the laws of much-venerated justice” (“Suppliants,” 687-689). So Euripides: “There are three virtues which thou shouldst cultivate, my child, to honor the gods, and thy parents who gave thee being and the common laws of Hellas” (Fragment). Honor expresses the frame of mind from which obedience proceeds. [source]
First - with promise [πρώτη εν ἐπαγγελίᾳ] First in point of promise, as it also is in order the first with promise. [source]
2 Corinthians 5:20We are ambassadors therefore on behalf of Christ [υπερ Χριστου ουν πρεσβευομεν] Old word from πρεσβυς presbus an old man, first to be an old man, then to be an ambassador (here and Ephesians 6:20 with εν αλυσηι en halusēi in a chain added), common in both senses in the Greek. “The proper term in the Greek East for the Emperor‘s Legate” (Deissmann, Light from the Ancient East, p. 374), in inscriptions and papyri. So Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be persona grata with both countries (the one that he represents and the one to which he goes). Paul was Christ‘s Legate to act in his behalf and in his stead. [source]
Philippians 1:13In all the palace [ἐν ὅλῳ τῷ πραιτωρίῳ] Rev., throughout the whole praetorian guard. So Lightfoot, Dwight, Farrar. This appears to be the correct rendering. The other explanations are, the imperial residence on the Palatine, so A.V.; the praetorian barracks attached to the palace, so Eadie, Ellicott, Lumby, and Alford; the praetortan camp on the east of the city, so Meyer. The first explanation leaves the place of Paul's confinement uncertain. It may have been in the camp of the Praetorians, which was large enough to contain within its precincts lodgings for prisoners under military custody, so that Paul could dwell “in his own hired house,” Acts 28:30. This would be difficult to explain on the assumption that Paul was confined in the barracks or within the palace precincts. -DIVIDER-
-DIVIDER-
The Praetorians, forming the imperial guard, were picked men, ten thousand in number, and all of Italian birth. The body was instituted by Augustus and was called by him praetoriae cohortes, praetorian cohorts, in imitation of the select troop which attended the person of the praetor or Roman general. Augustus originally stationed only three thousand of them, three cohorts, at Rome, and dispersed the remainder in the adjacent Italian towns. Under Tiberius they were all assembled at Rome in a fortified camp. They were distinguished by double pay and special privileges. Their term of service was originally twelve years, afterward increased to sixteen. On completing his term, each soldier received a little over eight hundred dollars. They all seem to have had the same rank as centurions in the regular legions. They became the most powerful body in the state; the emperors were obliged to court their favor, and each emperor on his accession was expected to bestow on them a liberal donative. After the death of Pertinax (a.d. 193) they put up the empire at public sale, and knocked it down to Didius Julianus. They were disbanded the same year on the accession of Severus, and were banished; but were restored by that emperor on a new plan, and increased to four times their original number. They were finally suppressed by Constantine. -DIVIDER-
-DIVIDER-
The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a chain. In the allusion to his bonds, Ephesians 6:20, he uses the specific word for the coupling-chain. His contact with the different members of the corps in succession, explains the statement that his bonds had become manifest throughout the praetorian guard. [source]
Colossians 4:8He might know your estate [γνῷ τὰ περὶ ὑμῶν] The correct reading is γνῶτε τὰ περὶ ἡμῶν yemight know the things about us, or our estate. Compare Ephesians 6:21. [source]
Colossians 4:4That I may make it manifest [ἵνα φανερώσω] Compare speak boldly, Ephesians 6:20. That connects with the clause that God-Christ. [source]
Colossians 4:7Tychicus [Τυχικος] Mentioned also in Ephesians 6:21 as the bearer of that Epistle and with the same verb γνωρισει gnōrisei (future active of γνωριζω gnōrizō) and with the same descriptive epithet as here Abbott suggests that Paul adds συνδουλος sundoulos because he had used it of Epaphras in Colossians 1:7. Perhaps πιστος pistos goes with both substantives and means faithful to Paul as well as to Christ. [source]
Colossians 4:18My bonds [μου των δεσμων] Genitive case with μνεμονευετε mnemoneuete (remember). The chain (εν αλυσει en halusei Ephesians 6:20) clanked afresh as Paul took the pen to sign the salutation. He was not likely to forget it himselfsa120 [source]
1 Timothy 5:3Honor [τίμα] Not only by respectful treatment but by financial support. Comp. τιμήσει , Matthew 15:5, and πολλαῖς τιμαῖς ἐτίμησαν , Acts 28:10; and διπλῆς τιμῆς 1 Timothy 5:17. Comp. Ephesians href="/desk/?q=eph+6:2&sr=1">Ephesians 6:2, citation), and only here in Pastorals. [source]
2 Timothy 1:16Chain [ἅλυσιν] Once in Paul, Ephesians 6:20. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians, ed. of 1896, page 8), but is not limited to that sense either in classical or later Greek. See Hdt. ix. 74; Eurip. Orest. 984. Mark 5:4is not decisive. [source]
2 Timothy 1:16Was not ashamed of my chain [αλυσιν μου ουκ επαισχυντη] Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For αλυσιν halusin (chain) see note on Ephesians 6:20. Note absence of augment in επαισχυντη epaischunthē f0). [source]
2 Timothy 1:16Unto the house of Onesiphorus [τωι Ονησιπορου οικωι] The same phrase in 2 Timothy 4:19. Apparently Onesiphorus is now dead as is implied by the wish in 2 Timothy 1:18. For he oft refreshed me (οτι πολλακις με ανεπσυχεν hoti pollakis me anepsuxen). First aorist active indicative of αναπσυχω anapsuchō old verb, to cool again, in lxx and Koiné{[28928]}š often, here only in N.T., but αναπσυχις anapsuxis in Acts 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. Was not ashamed of my chain Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For αλυσιν halusin (chain) see note on Ephesians 6:20. Note absence of augment in επαισχυντη epaischunthē f0). [source]
Titus 3:12Artemas [Αρτεμαν] Perhaps abbreviation of Artemidorus. Nothing more is known of him. Or Tychicus (η Τυχικον ē Tuchikon). Paul‘s well-known disciple (Colossians 4:7; Ephesians 6:21; 2 Timothy 4:12). To Nicopolis Probably in Epirus, a good place for work in Dalmatia (2 Timothy 4:10). I have determined (κεκρικα kekrika). Perfect active indicative. I have decided. To winter there First aorist active infinitive of παραχειμαζω paracheimazō a literary Koiné{[28928]}š word for which see note on Acts 27:12; note on 1 Corinthians 16:6. [source]
Philemon 1:9Paul the aged [Παυλος πρεσβυτης] Paul is called νεανιας neanias (a young man) at the stoning of Stephen (Acts 7:58). He was perhaps a bit under sixty now. Hippocrates calls a man πρεσβυτης presbutēs from 49 to 56 and γερων gerōn after that. The papyri use πρεσβυτης presbutēs for old man as in Luke 1:18 of Zacharias and in Titus 2:2. But in Ephesians 6:20 Paul says πρεσβευω εν αλυσει presbeuō en halusei (I am an ambassador in a chain). Hence Lightfoot holds that here πρεσβυτης presbutēs = πρεσβευτης presbeutēs because of common confusion by the scribes between υ u and ευ eu In the lxx four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (πρεσβευτης presbeutēs) is possible here as in Ephesians 6:20 (πρεσβευω presbeuō) though there is no real reason why Paul should not term himself properly “Paul the aged.” [source]
2 Peter 3:15Is salvation [σωτηριαν] Predicate accusative after ηγειστε hēgeisthe in apposition with μακροτυμιαν makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.Our beloved brother Paul (ο αγαπητος αδελπος Παυλος ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.Given to him First aorist passive participle of διδωμι didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg). [source]
What do the individual words in Ephesians 6:2 mean?
Greek Commentary for Ephesians 6:2
“Which very” = “for such is.” [source]
Εν En here means “accompanied by” (Alford). But why “with a promise”? The second has a general promise, but the fifth alone (Exodus 20:12) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of εν επαγγελιαι en epaggeliāi here to πρωτη prōtē points to the other view. [source]
To what is essentially right the divine ordinance is added. Compare Aeschylus: “For the reverence of parents, this is written third in the laws of much-venerated justice” (“Suppliants,” 687-689). So Euripides: “There are three virtues which thou shouldst cultivate, my child, to honor the gods, and thy parents who gave thee being and the common laws of Hellas” (Fragment). Honor expresses the frame of mind from which obedience proceeds. [source]
First in point of promise, as it also is in order the first with promise. [source]
Reverse Greek Commentary Search for Ephesians 6:2
See Colossians 4:7, Colossians 4:8; Ephesians 6:21, Ephesians 6:22; 2 Timothy 4:12; Titus 3:12; Acts 21:29; 2 Timothy 4:20. [source]
Literally, “Thus the according to me affair is ready” It is an awkward idiom like to τα κατ εμε ex humōn in Romans 12:18. The plural ta kat' eme we find in Philemon 1:12; Colossians 4:7; Ephesians 6:21. [source]
Old word from πρεσβυς presbus an old man, first to be an old man, then to be an ambassador (here and Ephesians 6:20 with εν αλυσηι en halusēi in a chain added), common in both senses in the Greek. “The proper term in the Greek East for the Emperor‘s Legate” (Deissmann, Light from the Ancient East, p. 374), in inscriptions and papyri. So Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be persona grata with both countries (the one that he represents and the one to which he goes). Paul was Christ‘s Legate to act in his behalf and in his stead. [source]
Second aorist active subjunctive of γινωσκω ginōskō Just as in Colossians 4:8 he had not written ινα ειδητε hina eidēte in Ephesians 6:21. [source]
“The things concerning us,” practically the same as τα κατ εμε ta kat' eme of Ephesians 6:21. See both phrases in Colossians 4:7, Colossians 4:8. [source]
Rev., throughout the whole praetorian guard. So Lightfoot, Dwight, Farrar. This appears to be the correct rendering. The other explanations are, the imperial residence on the Palatine, so A.V.; the praetorian barracks attached to the palace, so Eadie, Ellicott, Lumby, and Alford; the praetortan camp on the east of the city, so Meyer. The first explanation leaves the place of Paul's confinement uncertain. It may have been in the camp of the Praetorians, which was large enough to contain within its precincts lodgings for prisoners under military custody, so that Paul could dwell “in his own hired house,” Acts 28:30. This would be difficult to explain on the assumption that Paul was confined in the barracks or within the palace precincts. -DIVIDER- -DIVIDER- The Praetorians, forming the imperial guard, were picked men, ten thousand in number, and all of Italian birth. The body was instituted by Augustus and was called by him praetoriae cohortes, praetorian cohorts, in imitation of the select troop which attended the person of the praetor or Roman general. Augustus originally stationed only three thousand of them, three cohorts, at Rome, and dispersed the remainder in the adjacent Italian towns. Under Tiberius they were all assembled at Rome in a fortified camp. They were distinguished by double pay and special privileges. Their term of service was originally twelve years, afterward increased to sixteen. On completing his term, each soldier received a little over eight hundred dollars. They all seem to have had the same rank as centurions in the regular legions. They became the most powerful body in the state; the emperors were obliged to court their favor, and each emperor on his accession was expected to bestow on them a liberal donative. After the death of Pertinax (a.d. 193) they put up the empire at public sale, and knocked it down to Didius Julianus. They were disbanded the same year on the accession of Severus, and were banished; but were restored by that emperor on a new plan, and increased to four times their original number. They were finally suppressed by Constantine. -DIVIDER- -DIVIDER- The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a chain. In the allusion to his bonds, Ephesians 6:20, he uses the specific word for the coupling-chain. His contact with the different members of the corps in succession, explains the statement that his bonds had become manifest throughout the praetorian guard. [source]
The correct reading is γνῶτε τὰ περὶ ἡμῶν yemight know the things about us, or our estate. Compare Ephesians 6:21. [source]
Mentioned Acts 20:4; Ephesians 6:21; 2 Timothy 4:12; Titus 3:12. [source]
Compare speak boldly, Ephesians 6:20. That connects with the clause that God-Christ. [source]
Expanded in Ephesians 6:2, Ephesians 6:3. Unto the Lord should be in the Lord. [source]
Mentioned also in Ephesians 6:21 as the bearer of that Epistle and with the same verb γνωρισει gnōrisei (future active of γνωριζω gnōrizō) and with the same descriptive epithet as here Abbott suggests that Paul adds συνδουλος sundoulos because he had used it of Epaphras in Colossians 1:7. Perhaps πιστος pistos goes with both substantives and means faithful to Paul as well as to Christ. [source]
Epistolary aorist active indicative of πεμπω pempō as in Ephesians 6:22. [source]
Genitive case with μνεμονευετε mnemoneuete (remember). The chain (εν αλυσει en halusei Ephesians 6:20) clanked afresh as Paul took the pen to sign the salutation. He was not likely to forget it himselfsa120 [source]
Only once elsewhere in Paul, Ephesians 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from πᾶν everyand ῥῆσις speakingHence παρρησία boldnessbold speaking out of every word. The noun is very often used adverbially, as παρρησίᾳ boldlyor openly, Mark 8:32; see also John 18:20. In Acts always μετὰ παρρησίας withboldness, comp. Hebrews 4:16. Ἑν παρρησίᾳ inboldness, John 7:4; John 16:29; Ephesians 6:19; Philemon 1:20. Both the verb and the noun are found in lxx. See Leviticus 26:13; Proverbs 10:10; Wisd. 5:1; Sirach 6:11. [source]
Not only by respectful treatment but by financial support. Comp. τιμήσει , Matthew 15:5, and πολλαῖς τιμαῖς ἐτίμησαν , Acts 28:10; and διπλῆς τιμῆς 1 Timothy 5:17. Comp. Ephesians href="/desk/?q=eph+6:2&sr=1">Ephesians 6:2, citation), and only here in Pastorals. [source]
A comparatively uncommon name in N.T., but found in inscriptions of Asia Minor and on Asiatic coins. He is mentioned Acts 20:4, Acts 20:5; Ephesians 6:21; Colossians 4:7. In Acts 20:4he is described as a native of proconsular Asia. [source]
Once in Paul, Ephesians 6:20. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians, ed. of 1896, page 8), but is not limited to that sense either in classical or later Greek. See Hdt. ix. 74; Eurip. Orest. 984. Mark 5:4is not decisive. [source]
Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For αλυσιν halusin (chain) see note on Ephesians 6:20. Note absence of augment in επαισχυντη epaischunthē f0). [source]
The same phrase in 2 Timothy 4:19. Apparently Onesiphorus is now dead as is implied by the wish in 2 Timothy 1:18. For he oft refreshed me (οτι πολλακις με ανεπσυχεν hoti pollakis me anepsuxen). First aorist active indicative of αναπσυχω anapsuchō old verb, to cool again, in lxx and Koiné{[28928]}š often, here only in N.T., but αναπσυχις anapsuxis in Acts 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. Was not ashamed of my chain Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For αλυσιν halusin (chain) see note on Ephesians 6:20. Note absence of augment in επαισχυντη epaischunthē f0). [source]
Perhaps abbreviation of Artemidorus. Nothing more is known of him. Or Tychicus (η Τυχικον ē Tuchikon). Paul‘s well-known disciple (Colossians 4:7; Ephesians 6:21; 2 Timothy 4:12). To Nicopolis Probably in Epirus, a good place for work in Dalmatia (2 Timothy 4:10). I have determined (κεκρικα kekrika). Perfect active indicative. I have decided. To winter there First aorist active infinitive of παραχειμαζω paracheimazō a literary Koiné{[28928]}š word for which see note on Acts 27:12; note on 1 Corinthians 16:6. [source]
Paul‘s well-known disciple (Colossians 4:7; Ephesians 6:21; 2 Timothy 4:12). [source]
Paul is called νεανιας neanias (a young man) at the stoning of Stephen (Acts 7:58). He was perhaps a bit under sixty now. Hippocrates calls a man πρεσβυτης presbutēs from 49 to 56 and γερων gerōn after that. The papyri use πρεσβυτης presbutēs for old man as in Luke 1:18 of Zacharias and in Titus 2:2. But in Ephesians 6:20 Paul says πρεσβευω εν αλυσει presbeuō en halusei (I am an ambassador in a chain). Hence Lightfoot holds that here πρεσβυτης presbutēs = πρεσβευτης presbeutēs because of common confusion by the scribes between υ u and ευ eu In the lxx four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (πρεσβευτης presbeutēs) is possible here as in Ephesians 6:20 (πρεσβευω presbeuō) though there is no real reason why Paul should not term himself properly “Paul the aged.” [source]
Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14. [source]
Predicate accusative after ηγειστε hēgeisthe in apposition with μακροτυμιαν makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.Our beloved brother Paul (ο αγαπητος αδελπος Παυλος ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.Given to him First aorist passive participle of διδωμι didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg). [source]