The Forty-Fourth Sermon, which is the second upon the sixth Chapter - Ephesians 6:5-9
govern us in such a way by His Holy Spirit, that we may be reformed to obey His holy will completely and follow His commandments, which He has given us as a rule. Let us thereby show ourselves to be
His true children, just as He has vouchsafed to show Himself our gentle and loving Father.
And so let us all say, Almighty God, Heavenly Father, etc.
The Forty-Fourth Sermon, which is the second upon the sixth Chapter.
5. Servants, be obedient to such as are your masters according to the flesh, with fear and trembling, in singleness of your hearts, as unto Christ; 6. Not with eye service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart;
7. Serving the Lord with goodwill, and not men; 8. Assuring yourselves, that every man, whether bond or free, shall receive of the Lord the good that he has done.
9. And you masters, do the same to them, forbearing threats, assuring yourselves that the Lord of them and of you is in heaven, and that with Him there is no respect of persons.
We have seen already that, besides the general rule which God has given to all men, here are also several warnings on how every man should behave himself in his degree and calling. We have already seen what husbands ought to be towards their wives, and how wives should behave themselves towards their husbands. We have also considered what gentleness parents ought to use towards their children, and what subjection children ought to use towards their parents.
Now Saint Paul speaks of masters and servants. However, he does not refer to the servants we have nowadays, for at that time there were no servants who served for a year or two for wages. Instead, they were held in bondage for life and death, and were in the same condition as those we now call bondslaves.
But we need not dwell any longer on this to gain further understanding. Nevertheless, we have great reason to praise God for removing such bondage from among men. No doubt, it was an excessive authority that masters had in those days over their servants. They held them as brute beasts, with the liberty to kill them for every fault. Indeed, they had prisons in their houses to keep them locked in the stocks, they racked them, they tore them in pieces, and, to be brief, they treated them horribly—yes, even beastly.
Yet, because of man's sinfulness, it was the Lord's will that this state should still be tolerated for a time. Moreover, we see that even those who were known to have lived in the fear of God and excelled in His
Church did not refrain from keeping bondmen or slaves in their houses. However, they treated them with a different kind of gentleness than the infidels did, as we shall see here in Saint Paul's teaching.
Also, there was a reason that constrained masters sometimes to use greater rigor towards their slaves, because it was a common proverb among them, that the more slaves they had, the more enemies they had. This was due to their keeping them in awe through extreme force and violence, similar to how those who are now on the sea, called galley slaves, are treated. I have already touched on what and how excessive outrages were committed against them.
There was a great number of bondfolk, and rich men had as it were half armies of them, so much so that some had five thousand slaves in one household. That was a situation where one's throat could have been cut five thousand times over if good care had not been taken to keep them fettered. And this came from sin, as one mischief leads to another, until things come to utter confusion.
But if we consider the right or authority of masters, we will always say that it was entirely against all order of nature. For we are all fashioned after the image of God, and therefore, for a reasonable creature in whom God has imprinted His mark to be subjected to such reproach, it was far too out of all square. Yet, such are the fruits of the disobedience and sin of our father Adam, that all things were turned topsy-turvy.
On the other hand, considering that servants were in such subjection, it might seem that if they could, by any means, pull their necks out of the collar, it should be lawful for them to do so, and that it would be an honest excuse. However, regardless of the state of the servants, Saint Paul commands them to obey their masters and to be subject to them.
Indeed, he also exhorts the masters not to abuse the power given to them, nor to think that what was granted to them by human law was so righteous and impartial before God that they could not be blamed
for it. Saint Paul then counsels masters to temper the excess of their superiority. Yet, he still requires servants to submit to it and to bear the yoke that was so hard and heavy.
Now, it might seem that he did the servants wrong in this and that he should have cried out against the common abuse so that such outrage might have been abolished. But we have two principles to remember that restrain us from attempting any change.
The first is that, since it had been God's will to put mankind into confusion and for all men, both great and small, to be reminded that Adam had perverted the order of nature, Saint Paul counsels servants to bear such subjection, assuring them that it comes from God and that they must take it patiently.
The second is that the Gospel does not serve to change the common policies of the world or to create laws that belong to the temporal state. It is true that kings, princes, and magistrates ought always to seek counsel at God's mouth and to frame themselves according to His word. Yet, for all that, our Lord has given them the liberty to make such laws as they shall perceive to be meet and convenient for the government committed to them. However, they must call upon God to give them the spirit of wisdom and discretion, and because they are not able to rule on their own, they must take advice and counsel from God's word.
Nevertheless, the doctrine of salvation, which is called the kingdom of heaven (Matthew 6:33), and the things that belong to the governing of us in this world, that men may know how to behave themselves towards one another, are distinct matters. That, therefore, is the reason why Saint Paul left slavery, bondage, or servitude as it was.
And he exhorteth servants to do their duty in fear and trembling, that is to say, with all lowliness and reverence. He also adds further, with singleness of heart, which he contrasts against all the sly schemes and shifts to which the servants and slaves of that time were too much given, as is evident from those who have written of them and described the manners and lifestyle in use during those days.
Let us first note that St. Paul does not think it enough for servants to seek the benefit and profit of their masters, to be willing to obey them, and to be eager to execute whatever is commanded. Rather, he requires reverence above all things, as I said before. Let servants understand that although they may not be forced or chastised with whipping when they do wrong, and even if they have gentle and meek masters, they must still patiently bear the state in which they are placed, assuring themselves that God allows it. The superiority that their masters have over them, however hard and grievous it may be, is nevertheless ordained and established by God.
This is why Paul uses the word "singleness," for we are too clever in seeking our own advantage, and none of us is not a great expert when it comes to matters concerning our own profit. We might ask, "Why should such a person have this prerogative over me? What reason is there that I should be bound to him?" Take, for example, the tradesmen who never learned a word of schooling; yet in daily matters and things that benefit them, they are so skillful in debating their case that you would take them to be men of law.
Since men are so crafty in seeking their own advantage to the detriment of others, St. Paul intentionally speaks of singleness of heart, which serves to sift all affections and overthrow all excuses that people can devise to avoid doing their duties.
Paul also purposely says, "As serving the Lord," and this is the chief foundation upon which we must lean when it comes to doing any duty towards others. If we are focused only on creatures, we will say,
"Did we not all come from the ark of Noah? Why should he be better esteemed than I? Is it right that I should be put under his feet? What reason is there for that?" And we hear similar words every day.
We are clever enough to argue for our exemption, and we often think we are bound to no one while expecting others to be bound to us. The goal that everyone seems to pursue is that every person wants to be a lord, and no one accepts subjection. This would lead to chaos—living like wild beasts or, as the saying goes, like cats and dogs—until we realize that God is pleased with the service we render to others. If we are not thoroughly convinced of this, we may put on a good face and please men, but our minds will never be truly right until we understand that our Lord accepts our service.
But there is yet another cause that might hinder us or cool our desire to fulfill our duty to others: the ingratitude of people. Those we serve often give us no thanks, instead thinking that we exist solely to serve them. When we see them repaying our service so poorly, it disheartens us, and it would be enough to make us give up altogether.
Therefore, it is necessary for us to return to what St. Paul tells us: namely, that God is above all degrees and ranks, and that He, having authority over the world, will have every person employ themselves with all humility. All subjections that He has ordained in the world are to remain firm and inviolable. This is the essence of what St. Paul teaches us here.
Now, first of all, we have to mark the general principle which I now come to touch upon: when we have superiors over us, we must not
obey them as if we are forced, but because God has ordained them, and there is no preeminence except from Him, as Saint Paul declares to the Romans (Romans 13:1). It is true that there he speaks expressly of princes and magistrates, but it also extends to all authority, such as that which parents have over their children, husbands over wives, and masters over their servants.
Therefore, we must be fully persuaded of this: God's intent is not that all men should be shuffled together (as it would happen if there were no restraint), but that some should rule and have authority to command others, and that those under them should obey. It is an irrevocable decree of God, and we must accept it and be content. For if we protest that we are willing to obey God, yet at the same time seek to remove all the order He has set among us, all that we speak with our mouths is but hypocrisy.
Thus, we must give proof of our humility toward God by willingly and easily bearing the yoke of human authority, which He has placed upon us as if with His own hand. Let that be one point.
Now (as I said), this comprehends all forms of subjection: of people toward princes and magistrates, of children toward their parents, of wives toward their husbands, and also of servants toward their masters. Once we understand this, it will be easier for us to withstand the troubles and inconveniences that hinder us and turn us away from our duties.
What is the reason we cannot submit ourselves to God's will? As I said, all such disputing is unhelpful and foolish when a man asks,
"Why am I bound to such a one? Why should he hold his foot upon my throat? Who has given him more authority than me?" But seeing that God has told us He wills it so, we are bound to hold our peace.
Therefore, if we are fully persuaded of this, we shall be too rebellious
if we do not show by our deeds that we are willing to please our God and fulfill His good will.
For example, if a master has a great multitude of people in his house, he has sufficient authority to appoint whom he wishes to oversee it, and they must be obeyed. A prince has his officers, and they must command, and others must listen to them and obey them simply.
What is to be done, then, when our God, who is the sovereign Lord and Father, and who has the right of preeminence and dominion over us, wills that we obey those He has appointed, without making any reply? What use is it to argue the contrary?
Therefore (as I said), let us deeply imprint this counsel of Saint Paul in our hearts: when we do our duty willingly and sincerely toward those whom God has set in authority over us, we are serving God
Himself. And truthfully, without this mindset, all the virtues we may display outwardly to the world are but smoke.
You will see a number of men who pretend to be marvelously wellbehaved, so much so that those they serve are too well-pleased with them. But although such behavior is allowed among men, it is worthless before God. And why? Because God will be honored by us;
He will have men enjoy their rights in such a way that neither He is forgotten nor they are ignored.
If we only obey men and despise what God has willed as an acceptable sacrifice to Himself, what kind of behavior would that be?
Then, let us always tend toward Him and dedicate ourselves to Him.
And since it is His will that we should be under authority, let us bear that yoke willingly and with a free, non-slavish, or unconstrained mind.
And for the same cause, Saint Paul says expressly, "Let not your service be eye-service, as though you seek to please men." In truth, those who act in this manner (as they say) are either seeking recompense, hoping to be well entertained and fed with the finest food, or desiring greater wages, and later, some extraordinary gift or reward when the opportunity arises. This is what people aim for when they have no regard for God.
But Saint Paul tells us that, even if those we serve are so difficult that we cannot satisfy them, and we have no hope of receiving even the smallest acknowledgment from them, we must nevertheless perform our duties towards God. From this, we must gather that in everything
God commands us, we must not only employ our eyes, feet, hands, and arms (as they say), but we must begin with the inward affection.
Therefore, when Saint Paul says, "Not with eye-service," he shows us that if we desire that the Lord should approve our service as good and lawful, our heart must lead the way, guiding all our actions, so that there is no deceit. As it is written, God regards faithfulness, meaning that we must act sincerely, plainly, and substantially (Psalm
101:6). Thus, all superficial shows of virtue are dashed. For, as I said, many men seem to exhibit great virtue, but God accounts it as nothing—it is merely hypocrisy. Therefore, if we wish to begin serving God well, we must learn to abandon duplicity. To build securely, we must always lay the foundation, just as we see that God prefers to be loved rather than feared.
True, we owe Him reverence, and we ought to tremble at His majesty. But when He reveals the chief thing He requires and that which pleases Him most, He says, "What is it, O Israel, that you shall find in my Law, but that you love me and cleave to me?"
(Deuteronomy 10:12). Seeing that our Lord requires willing affection
and that we should come to Him with a free and sincere heart, can we imagine that He accepts anything from us when we approach
Him grudgingly and reluctantly, yet pretend great zeal toward men?
No matter the circumstances, we will always retain within us a hidden corner where we wish to be exempt from obeying God.
Therefore, we must take pleasure in His service, and it must be our joy and delight. Our bondage to Him must be sweeter and more desirable to us than all liberty, indeed, than all the realms and kingdoms of the world.
Saint Paul expressly says, "Masters as touching the flesh," because, among the deceptions of Satan, which he used to trouble the world in ancient times—and also to make the Gospel hated—he planted this heresy in many minds: that once we are spiritual, we are no longer subject to any worldly or temporary authority, nor is that the state of God's children.
We have also seen in our time a group of seditious and mad-headed people who have attempted to abolish all principalities, remove taxes and imposts, and make every man his own master—like mice in the chaff, as they say. They grounded themselves on this false notion: that since God has adopted us as His children, and the world is now renewed to the intent that we should be grafted into the body of our
Lord Jesus Christ, it is unreasonable, contrary to all equity, and even against the honor of God, for unbelievers to reign over us or for those who call themselves faithful to hold sovereignty over their brothers and neighbors.
See how the devil labors to drive such ideas into men's minds, making it appear that the Gospel confounds all order in the world so that people will hate and abhor it. Moreover, the statement that no
man is better than another is a pleasant sentiment and well-suited to entice many followers.
Saint Paul therefore says explicitly that, although masters have temporal authority, and their superiority pertains to the flesh (that is, to this present world and this transitory life), they must not be defrauded of their right. Our Lord Jesus Christ did not come to establish a confused equality here, where no distinction would be made between great and small. Instead, He came to make everyone content in their own calling, without pride or envy (Psalm 131:1-2).
The way to make us humble and meek is for each of us to focus on our own calling so that the person advanced to authority and honor over others is not puffed up with pride and presumption but rather humbles himself before God, recognizing that he is doubly bound to Him for exalting him in such a way. Likewise, the lower classes should maintain themselves in their humility, without usurping what does not belong to them.
Similarly, the way for fathers to receive proper obedience from their children is to treat them gently. Husbands should also rule their wives with concord and friendliness, princes should not abuse their subjects like wretched beasts, and the rich should not devour the poor excessively. At the same time, those who are lowly in the world's eyes should remember that God has placed them in that state, as though He appointed their place with His own hand. Therefore, let not the common sort elevate themselves but be content with their position.
That, I say, is the reason why Saint Paul expressly sets down the saying, "as touching the flesh." It was not to bring masters into contempt for reigning over their slaves but to preempt objections that people might raise when they seek to exempt themselves from
obedience to God and the order He has established. He also helps us understand that such subjection does not prejudice the faithful, as they can still continue in full liberty with regard to their souls.
The devil also uses this argument. "What?" he says. "Since our Lord Jesus Christ shed His blood to purchase our freedom, why shouldn't we continue in it?" Yes, but Saint Paul answers this, as he does with more detail in the fifth chapter of the First Epistle to the Corinthians.
The bondage we yield to our superiors concerns only the flesh, and our souls and consciences remain free before God.
Therefore, it is a childish objection to say, "Since our Lord Jesus Christ has set us free, why should people make us bondservants?" He has not set us free as regards our bodies because it is His will that there should still be principalities and lordships in the world. These cannot exist unless some are subject to others who hold authority.
Since our Lord has distinguished between the governance of the body and that of the soul, and since the governance of the soul is spiritual—ruled by His Word as we walk before Him to attain the kingdom of heaven—when it comes to our behavior toward others of our own flesh, we must learn to conform to all good order.
Let us be assured that, despite this, our state is no worse before God than if we were kings and princes, with all people trembling before us. Indeed, the things we do heartily in serving others only magnify and exalt God all the more. For it takes a person of noble mind to stoop low and obey willingly, regardless of how great, skilled, or wealthy they are.
Saint Paul has cut off any excuse for attempting to change one's state. Therefore, let us learn from what is told to us here: first and foremost, we must have God fastened before our eyes, understanding that He has placed us in this world to serve one another.
Nevertheless, we are to live together in all humility and not disdain to do our duty, even toward those who may not be as competent as we would wish, or as we believe ourselves to be. Once we reach that point, it is certain that we will each submit willingly to the role God has called us to and remain content with the place where He has placed us.
Now, if Saint Paul wanted the slaves of his time to be so obedient to their masters, how much less excuse do servants have today, especially those who take wages? Let us compare the two. Those poor souls, as I told you before, were treated so rigorously that their masters could imprison them, put them in stocks, rack them, dismember them, maim them, and even kill them. It was a grievous condition, yet they were bound to it for life and death. There was no term limit, except among the Jews, where God had appointed a term
(Exodus 21:2). But the common law of all nations was that bondservants and their children were to remain in bondage forever, so that a father had no more right over his own child than a horse or any other beast had over its offspring.
Wasn't such a state as bad as a hundred deaths? Yes, for man always desires liberty, to take his ease, and to eat his bread in peace. Yet, those wretched slaves did not even have a bite of bread at their own discretion. Regarding their persons, they were worse off than captives. And yet, despite all this, God willed and strictly commanded that they bear this state patiently, perform their duties faithfully, and approach it with a free and cheerful heart.
Now, what can be said of hired servants today, who can give notice and leave, have their wages paid when their year of service is completed, and are treated far more gently and liberally than those poor slaves were? For those slaves had to labor in their trade or craft,
earn their bread, often drink only water, and were confined in cabins where they were forced to complete their tasks. If today's servants cannot humble themselves to bear the state that God has laid upon them, it is certain that they are without excuse.
The same can be said of subjects toward their magistrates. Therefore, since we see that our Lord spares us, we are all the more bound to the subjection that Saint Paul speaks of here.
Furthermore, we have to weigh again the words where he speaks of frank and free-hearted willingness. For it is impossible for us to find any taste or savor in our state or calling, of whatever sort it may be, unless we know it is for our benefit and welfare. We can reap no great profit from serving creatures. We must, therefore, always turn to our God and aim at this mark: seeing that He has been so good and gracious to us as to set us in this world, to maintain us here, and to show Himself such a good Father towards us, that all we have comes from Him. We must show the reverence we bear to His majesty and labor to please Him in such a way that we do not mind being subject to men, nor take it with grief or scorn. Our state will be greatly sweetened when we know that God accepts it as worthy from our hands.
That is also why he places these things in contrast, not to show any contradiction, but rather to harmonize them. For he says that we must serve God on behalf of our masters, with all willingness, and afterward sets down God's will on the other side. It is a very good harmony, showing that we should know how it is God's will that servants should obey their masters. This will of God should clear away all objections that might hinder or stop us. When the devil tempts us to find anything strange in what is commanded of us, he is enticing us toward our destruction. Now then, let us take God's will
as our sovereign welfare and perfect happiness, assuring ourselves that, however we are handled by Him, He still loves us and watches over what is good for us. Let that serve as one point.
If we have such persuasion well-rooted in our hearts, it is certain that the willingness which Saint Paul speaks of will follow naturally, so that we will not feel reluctance within ourselves to grumble against it, as we see happens with those who are forced to do things against their will. They grumble, and although they may not openly acknowledge it, their hearts are bitter, and there is nothing but rancor in them. Therefore, Saint Paul sets down willingness, meaning that we should do all things with a good heart and freely. In doing so, we will make our state joyful and pleasant. Those who do things only by force and constraint cannot escape the necessity of obeying, and yet they torment themselves more than the sorrow they claim to endure. For when we are handled roughly by our masters, superiors, or magistrates, if we are assured that God accepts our service, it alleviates the grief we may feel. When we have done our duty, we take our rest with praise to God, seeing it as relief that He gives us for our infirmities. Besides this, we will always have our eyes on the heavenly life, finding courage in it to keep walking forward, even with many obstacles. You see, then, that God's children will always fare much better when they do their duty in serving God freely than those who perform their duties coldly, grudgingly, and with reluctance.
Furthermore, let us note that Saint Paul brings us back to God and to our Lord Jesus Christ three times here. This is to rid us of the idea that if others mistreat us, the bond of duty is broken, and we may therefore exempt ourselves from subjection if we can. For example, if a servant has a master who is too rigorous and harsh, he might think to himself, "Why should I bother?" And so, servants consider
themselves half-released if their masters do not perform their duties towards them. But Saint Paul declares expressly that, even if masters are so cruel as to spare no kindness to those under them, their superiority is not diminished. It is true that such masters, in respect of their conduct, are unworthy of authority, as we shall see later. Yet, for all that, the one who is the inferior must still hold himself under the yoke because he sees that God has so ordained it. That is the effect of what we must bear in mind.
And on the other side, Saint Paul does not forget servants, ensuring that they receive their due rights and what belongs to them. For he commands masters to do the same for them, not in a manner of mere formalities, but so that masters understand that although civil laws may give them loose control, God does not grant them leave to do as they please. Instead, He speaks as much for the servant as for the master, which we must keep in mind.
Now, for the masters, Paul gives this rule: they must be careful in how they rule because they have a common Master in heaven, "who shows no partiality" (Ephesians 6:9). As for the servants, he says,
"My friends, though you may not receive the recompense you desire in this world, let it suffice you that God does not regard you as slaves.
It is true that you may be despised in the eyes of the world, but you have your inheritance in heaven, and our Lord accepts your service.
You will be rewarded as much as if you were kings and princes." This is what we must remember here. Indeed, time does not permit a full discourse on this, but we see that, first, Saint Paul does not curry favor with the rich and great by maintaining their rights against their slaves. Instead, he labors to bring both groups into humility and meekness, those who might otherwise exalt themselves too much.
The same order should be observed by those who have charge in the Church and are ministers of God's Word. They should spare neither great nor small but tell every person their duty. Since there is no partiality with God, His Word must be handled directly, and ministers must not be intimidated by the status or authority of those who are esteemed among men. For since it is God who speaks, His
Word must pull down all loftiness, as Saint Paul declares in his second letter to the Corinthians: "We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ" (2
Corinthians 10:5). The task of ministers of God's Word is to exhort the lower classes to do their duty, to encourage the poor and oppressed to bear their state patiently without grumbling against men, and to avoid rebelling against God.
On the other side, Paul tells the great ones that they must not act like beasts that devour others, but they must behave uprightly. Indeed, even the heathen, when they spoke according to natural equity, declared that it was improper for masters to abuse the authority they had over their servants. They said that bondmen and slaves should be treated like hired servants paid by the day. Since the pagans said this without the benefit of the divine understanding that comes from God's Word, how much more inexcusable are those today who are trained in God's school, where there is a brotherhood between great and small, and where masters should treat their servants as brothers because they share the same hope of eternal life?
If those in authority, instead of using their power rightly, trample on the weak and abuse their authority, how shameful is that? Therefore, both masters and servants should consider how they walk in their own state and calling. The lower classes should not grumble that the Lord allows them to suffer so many wrongs in this world and to be
mocked and scorned. Even if they must endure a hundred times more, they must not rebel against God, for that would be kicking against the goads. Likewise, those in authority must remember that the closer God has drawn them to Himself by giving them preeminence, the more they must conform to His image and likeness. And what do we find in God but goodness? Throughout
Scripture, He is called the fountain of humility, gentleness, and mercy. Therefore, those in positions of honor must especially consider this.
If those in authority do not discharge their duty faithfully, they will pay dearly for their worldly honor and for abusing God's singular favor. As I said before, since both groups—the oppressed and those in authority—are difficult to bring into conformity, the oppressed often cannot refrain from grumbling and are provoked to break all bonds. They must be held in awe by God's Word and through earnest exhortation. Likewise, the great ones must be humbled, lest they forget God as they are prone to do. For they often overshoot themselves, thinking they are no longer mere mortals. Indeed, if people would consider their own state and see themselves in the lowest of persons, it would lead them to humility. Thus, God's Word must work its course in this case to bridle both groups so that we may live according to our calling, obeying God quietly. In hearkening to His voice, we should desire nothing but to fulfill our duty to Him and all His creatures until we come to the everlasting kingdom, where we shall be partakers of His glory, majesty, and all the good things that are in Him.
Now, let us fall down before the Majesty of our good God, acknowledging our sins and praying that He would vouchsafe to touch us with true and lively repentance. May we be so deeply sorry for offending Him that it leads us to hate our vices and earnestly seek