Ephesians 6:8

6:8 The master of all believers is the Lord, and he will reward those who are faithful (see 1 Cor 3:12-15).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 6:8. Ὃ ἐάν τι) A Tmesis for ὅτι ἐὰν, Col 3:23.—ἀγαθὸν, good) in Christ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_6:8. Εἰδότες] Incitement to the mode of service demanded, Eph_6:5-7 : since ye know that whatever good thing each one shall have done, he shall bear off this (the good done) from the Lord, whether he be slave or free.

ὃ ἐάν τι ἕκαστος] ἐάν in the relative clause with the subjunctive instead of ἄν (Buttmann, neut. Gramm. p. 63 [E. T. 72]), and τί separated from ὅς, as in Plato, Legg. ix. p. 864 E: ἣν ἄν τινα καταβλάψῃ, Lys. p. 160: ὃς ἄν τις ὑμᾶς εὖ ποιῇ.

τοῦτο κομ.] Expression of entirely adequate recompense. See on 2Co_5:10.

παρὰ κυρίου] from Christ, at the judgment.

εἴτε δοῦλος, εἴτε ἐλεύθ.] ἔδειξε τῷ παρόντι βίῳ πεπωρισμένην τὴν δουλείαν καὶ δεσποτείαν, μετὰ δέ γε τὴν ἐντεῦθεν ἐκδημίαν οὐκ ἔτι δουλείας καὶ δεσποτείας, ἀλλʼ ἀρετῆς καὶ κακίας ἐσομένην διαφοράν, Theodoret. It is evident, we may add, from our passage that Paul did not think of a ceasing of slavery among Christians before the Parousia,a view which was very naturally connected with the conception of the nearness of the latter, which did not admit of his looking forth upon the development of centuries.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 6:8 . εἰδότες ὅτο ὅ ἐάν τι ἕκαστος ποιήση ἀναθόν : knowing that whatsoever good thing each shall have done . Or, according to the text of T and WH = “knowing that each, if he shall have done any good thing”. Participal clause subjoining a reason or encouragement for a service rendered in sincerity, with hearty good-will, and as to the Lord Himself. The encouragement lies in their Christian knowledge of the Lord’s reward. εἰδότες , not = “who know” as if οἱ εἰδότες , but “seeing ye know,” “knowing as ye do”. The ποιήσῃ , as followed by the κομίσεται , is best rendered “shall have done”. The readings vary greatly. Passing over minor diversities, e.g. , εἰδόντες for εἰδόντες , ἐάν τις ἕκαστος , ὃ ἕκαστος ποιήσῃ with omission of ἐάν τι , etc., we find exceptional uncertainty in the text of the ἐάν clause. The TR reads ὅτι ὅ ἐάν τι ἕκαστος , which is given in L 2 and most cursives. In that case ἐὰν is the potential ἄν , the ὅ and the τι being separated by tmesis ( cf. ἣν ἄν τινα καταβλάψῃ , Plato, Laws , ix., 864 E), and the sense being = “whatsoever each,” etc. But in a considerable number of Manuscripts and Versions ( [757] [758] [759] [760] , 17, 37, Vulg., Arm., etc.) we find ὅτι ἕκαστος ὃ ἄν (or ἐὰν ) ποιήσῃ ,; in [761] [762] , ὅτι (probably ὅ τι ) ἐὰν ποιήσῃ , while [763] 3 inserts ὅ before ἐάν ; in [764] *, and one or two cursives (46, 62, 115, 129), ὅτι ἐάν τι ἕκαστος ; and in B d, e, Petr. alex. Song of Son 6 , ὅτι ἔκαστος ἐάν τι ποιήσῃ . This last reading is preferred by Tisch., ed. viii. th , Alf., WH, and is placed in the margin by Lach. In this ἐὰν is the conditional particle and the sense is = “knowing as ye do that each, if he shall have done any good thing”. The Manuscripts constantly vary between ἄν and ἐάν . In classical Greek the conditional ἐάν , if , took also the contracted form ἄν , especially in Thucydides and Plato, and this possibly is the explanation of the biblical use of ἐὰν as = the potential ἄν . In any case the use of ἐὰν , attached to relative pronouns and adverbs, ὁ ἐάν , ὅπου ἐάν , οὗ ἐάν , ὁσάκις ἐάν , etc., with the potential force, appears to occur (making all due allowance for uncertainties in the texts) with some frequency both in the LXX and in the NT, and it is found in the papyri; cf. Thayer-Grimm, Lex. , p. 168; Buttm., Gram. of N. T. Greek , p. 72; Blass, Gram. of N. T. Greek , pp. 60, 61, 216. τοῦτο κομιεῖται [ κομίσεται ] παρὰ [ τοῦ ] Κυρίου : this shall he receive again from the Lord . The κομιεῖται of the TR is supported by [765] 3 [766] 3 [767] [768] , Bas., Chr., Theodor., etc.; P gives κομίσηται . The best reading is κομίσεται , which is that of [769] [770] [771] [772] [773] * [774] , etc. In the NT the verb κομίζειν is used once in the simple sense of carrying or bringing to one (Luk 7:37 , of the woman’s ἀλάβαστρον ); oftener in the sense of obtaining (1Pe 1:9 ; 2Pe 2:13 ; Heb 10:36 ; Heb 11:39 ), or in that of receiving back, recovering one’s own (Mat 25:27 ; 2Co 5:10 ; Col 3:25 ). The word has this last sense also in classical Greek ( e.g. , τὴν ἀδελφήν , Eurip., Iph. T. , 1362; Thuc., i., 113, etc.). So here the idea is that of receiving back . The “good thing” done is represented as being itself given back to the doer; the certainty, equity and adequacy of the reward being thus signified ( cf. especially 2Co 5:10 ). Whether the Middle is to be taken as the appropriative Middle, expressing as it were the receiving back of a deposit (Ell.) is doubtful in view of the fact that in every NT occurrence but one (Luk 7:37 ) Middle forms are used. The best uncials omit τοῦ before Κυρίου , and so LTTrWHRV. εἴτε δοῦλος , εἴτε ἐλεύθερος : whether bond or free . The reward in view is that of the Great Day, the Parousia, which will have regard not to social distinctions or external circumstances, but only to spiritual conditions.

[757] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[758] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[759] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[760] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .

[761] Autograph of the original scribe of א .

[762] Autograph of the original scribe of א .

[763] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[764] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[765] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[766] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[767] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[768] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[769] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[770] Autograph of the original scribe of א .

[771] Autograph of the original scribe of א .

[772] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[773] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[774] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels. The Latin text, g, is based on the O.L. translation.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_6:8

This verse presents for the encouragement of the slave, the elevating truth that all men stand on a level before the bar of Christ. In him and before him, there is neither Jew nor Greek, bond nor free, male nor female, but so far as these external distinctions are concerned, all are alike. The apostle, therefore, says to slaves, render this cheerful obedience, εἰδότες, knowing, i.e. because ye know, that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. In this world some men are masters and some are slaves. In the next, these distinctions will cease. There the question will be, not, Who is the master? and, Who the slave? but who has done the will of God? In this clause ὅ ἐάν τι is for ὅτι ἐάν, as it is in Col_3:23, ἐάν being for ἄν. Κομίζομαι is too receive for one self, to receive back as a recompense. 2Co_5:10. At the bar of Christ and from his hands every man shall receive according to his works, whether bond or free.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Although they serve unkind and cruel masters, yet the obedience of servants is no less acceptable to God, than the obedience of them that are free.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

any man doeth--Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done.

the same--in full payment, in heaven's currency.

shall . . . receive-- (Co2 5:10; Col 3:25; but all of grace, Luk 17:10).

bond or free-- (Co1 7:22; Co1 12:13; Gal 3:28; Col 3:11). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (Pro 19:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Whatsoever good thing any man doeth] Though your masters should fail to give you the due reward of your fidelity and labour, yet, as ye have done your work as unto the Lord, he will take care to give you the proper recompense.

Whether he be bond] A slave, bought with money;

Or free.] A person who has hired himself of his own free accord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. Knowing that whatsoever good thing any man doeth. What a powerful consolation! However unworthy, however ungrateful or cruel, their masters may be, God will accept their services as rendered to himself. When servants take into account the pride and arrogance of their masters, they often become more indolent from the thought that their labor is thrown away. But Paul informs them that their reward is laid up with God for services which appear to be ill bestowed on unfeeling men; and that there is no reason, therefore, why they should be led aside from the path of duty. He adds, whether bond or free No distinction is made between a slave and a free man. The world is wont to set little value on the labors of slaves; but God esteems them as highly as the duties of kings. In his estimate, the outward station is thrown aside, and each is judged according to the uprightness of his heart.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) The same shall he receive of the Lord.—This verse clenches the previous exhortations by the inculcation of a sense of responsibility and hope. The phrase itself is emphatic—not “he shall receive the reward of his deed,” but “he shall receive the deed itself,” considered as a thing still living and returning on his head, both in the judgments of life and in what we rightly call the “Last Judgment” of the Great Day. A slave in the eye of the law had no rights, and therefore no responsibility or hope. St. Paul therefore bids him, as a Christian, lift his thoughts to a region in which all, bond and free alike, may hear the blessing, “Well done, good and faithful servant.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. knowing] as a certainty of the Gospel. For the Christian’s prospect of “reward,” cp. Mat_5:12; Mat_6:1; Mat_6:4; Mat_16:27; Luk_6:35; Luk_14:14; Rom_2:6-10; 2Co_5:10; Heb_10:35; Rev_22:12; &c. The essence of the truth is that the obedience of love is infallibly welcomed and remembered by Him to whom it is rendered. “Well done, good and faithful servant” (Mat_25:21; Mat_25:23), is His certain ultimate response to every true act of the will given up to His will. This prospect, taken along with the conditions to it, has nothing that is not deeply harmonious with our justification for Christ’s Merit only, embraced by faith only. It is the recognition of love by Love, of grace by the Giver. From another point of view it is the outcome of a process of growth and result (Gal_6:7-9).

the Lord] Christ. Cp. among many passages Mat_25:34-36; 2Co_5:9-10. In view of the context, the point would be still clearer if the Gr. were rendered the Master.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Knowing that whatsoever good thing any man doth,.... According to the will of God, from right principles in his heart, and with a view to God's glory:

the same shall he receive of the Lord; that is, he shall receive the fruit and advantage of it, in a way of grace,

whether he be bond or free; a bondman or a free man, a master or a servant.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

Ver. 8. Whether he be bond or free] The centurion did but complain of the sickness of his servant, and Christ, unasked, says, I will come and heal him. He that came in the shape of a servant, would go down to the sick servant’s pallet, would not go to the bed of the rich ruler’s son.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Knowing that whatsoever good thing - Whatever a man does that is right, for that he shall be appropriately rewarded. No matter what his rank in life, if he discharges his duty to God and man, he will be accepted. A man in a state of servitude may so live as to honor God; and, so living, he should not be greatly solicitous about his condition. A master may fail to render suitable recompense to a slave. But, if the servant is faithful to God, he will recompense him in the future world. It is in this way that religion would make the evils of life tolerable, by teaching those who are oppressed to hear their trials in a patient spirit, and to look forward to the future world of reward. Religion does not approve of slavery. It is the friend of human rights. If it had full influence on earth, it would restore every man to freedom, and impart to each one his rights. Christianity nowhere requires its friends to make or to own a slave. No one under the proper influence of religion ever yet made a man a slave; there is no one under its proper influence who would not desire that all should be free; and just in proportion as true religion spreads over the world, will universal freedom be its attendant. But Christianity would lighten the evils of slavery even while it exists, and would comfort those who are doomed to so hard a lot, by assuring them that there they may render acceptable service to God, and that they soon will be admitted to a world where galling servitude will be known no more. If they may not have freedom here, they may have contentment if they feel that wrong is done them by men, they may feel that right will be done them by God; if their masters do not reward them for their services here, God will; and if they may not enjoy liberty here, they will soon be received into the world of perfect freedom - heaven.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Whatsoever good thing any man doeth; viz. as the servant of Christ and as unto the Lord.

The same shall he receive of the Lord; the reward of the same, by a metonymy.

Whether he be bond or free: Christ regards not those differences of men at the present, nor will in the day of judgment, 1Co 7:22; 12:13; Gal 3:28; Col 3:11.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. The same shall he receive—The master may take the service, but God holds himself debtor for the service herein to him rendered.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Knowing that whatsover good thing each man shall have done, the same shall he receive from the Lord, whether he be bond or free. The hope of reward is brought in to supplement the more disinterested motive, such addition being specially useful in the case of slaves (as of children, vers. 2, 3). For the slave the hope of reward is future it is at the Lord"s coming that he will have his reward.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He shall receive the same - That is, a full and adequate recompence for it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

8. Knowing that whatsoever, etc. If a man renders good service anywhere, whether he be bond or free, the Lord will see that he is rewarded.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. The Lord rewards as well as judges. No good work is really thrown away.

κομίσεται. Col 3:25; 2Co 5:10; 1Pe 1:9. See Hort in loc. “Not simply to receive, but to receive back … to get what has come to be one’s own by earning.” The payment is ‘in kind.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] knowing (as ye do; i.e. seeing that ye are aware) that each man if he shall have done (at Christ’s coming) any good thing (the reading is in some doubt. If we take the rec., or that of A, &c. we must render ‘whatsoever good thing each man shall have done,’ and take ὃ ἐάν τι for ὅτι ἄν; so Plato, Legg. ix. p. 864 e, ἢν ἄν τινα καταβλάψῃ: and Lysis. p. 160, ὃς ἄν τις ὑμᾶς εὖ ποιῇ (cited in Mey.). On ἐάν, see Winer, § 42. 6 obs.), this (emphatic: ‘this in full,’ ‘this exactly’) he shall receive (see reff. where the same expression occurs—this he shall then receive in its value as then estimated,—changed, so to speak, into the currency of that new and final state) from the Lord (Christ), whether he be slave or free (Chrys. beautifully gives the connexion of thought: ἐπειδὴ γὰρ εικὸς ἦν πολλοὺς τῶν δεσποτῶν ἀπίστους ὄντας μὴ αἰσχύνεσθαι μηδὲ ἀμείβεσθαι τοὺς οἰκέτας τῆς ὑπακοῆς, ὅρα πῶς αὐτοὺς παρεμυθήσατο ὥστε μὴ ὑποπτεύειν τὴν ἀνταπόδοσιν, ἀλλὰ σφόδρα θαῤῥεῖν ὑπὲρ τῆς ἀμοιβῆς. καθάπερ γὰρ οἱ καλῶς πάσχοντες, ὅταν μὴ ἀμείβωνται τοὺς εὐεργέτας, τὸν θεὸν αὐτοῖς ὀφειλέτην ποιοῦσιν· οὕτω δὴ καὶ οἱ δεσπόται, ἂν παθόντες εὖ παρὰ σοῦ μή σε ἀμείψωνται, μᾶλλον ἠμείψαντο, τὸν θεὸν ὀφειλέτην σοι καταστήσαντες):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. εἰδότες ὅτι ἕκαστος ὃ ἂν ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ Κυρίου.

There is great uncertainty as to the reading.

ὅτι ἕκαστος ὂ ἂν (or ἐὰν) ποιήσῃ, A D G P 17 37, Vulg., Arm.

ὅτι ἕκαστος ἐάν τι, B, Petr. Alex.

ὅτι ἐάν τι ἕκαστος, L* 46 115.

ὅ ἐάν τι ἕκαστος ποιήσῃ, L** and most cursives. This is the Rec. Text.

ὅτι (probably to be read ὅ τι) ἐὰν ποιήσῃ, א*, corrected by אc by the insertion of ὅ before ἐάν.

There are minor variations.

The best supported reading is that first mentioned, which is adopted by Treg. and Tisch. 8; but Meyer and Ellicott think the Rec. better explains the others. WH. adopt the reading of B.

In the reading of Rec. the relative is to be understood as separated from τι by tmesis. Cf. Plato, Legg. ix. 864 E, ἣν ἄν τινα καταβλάψῃ.

κομίσεται, א A B D* G, is better attested than the Rec. κομιεῖται. τοῦ also of Rec. before Κυρίου is rejected on the authority of all the chief uncials.

κομίζεσθαι is to receive back, as, for example, a deposit, hence here it implies an adequate return. Compare 2Co 5:10, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος, and Col 3:25.

This lesson to slaves is equally a lesson for all kinds of service, as the following for all masters.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Shall he receive [κομισεται] . See on 1Pe 1:8; compare Col 3:25.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.