Study Focus: Eph. 6:1–9; Mark 10:13–16; Col. 3:21; 1 Pet. 2:18–25; 2 Cor. 5:10; Col. 3:24, 25.
Introduction: After discussing the topic of family unity, Paul delves into one of the most controversial and difficult categories of unity: unity between generations and between social groups or classes. For these situations, Paul has the same gospel solution: unity “in the Lord.” Paul advises children to respect their parents in the Lord. This phrase already places the children in the realm of a Christian family and society, in which they themselves are treated as members of the family of the Lord. The apostle’s advice for the parents is exactly in the same spirit: treat your children as if they belong to the Lord. This principle, however, does not mean that children cannot be educated, corrected, and disciplined. But the parents must approach the discipline of their children in the same way that God would.
Contrary to what some critics of the Bible say, Paul did not espouse the evil institution of slavery but chose to approach it in a pastoral, strategic way. Following Jesus, who rejected a militarized revolutionary solution to the problem of persecution or oppression (Peter was admonished by Jesus to place his sword into his sheath), Paul advocated for solving, in Christ, this social problem and others. The slaves must see themselves as slaves of Christ, just as Paul saw himself, and must work diligently for the Lord Jesus. On the other hand, slaves should see their masters as humans (earthly masters) in need of salvation, just like any other sinful human being. The slave masters must see their slaves as fellow citizens in God’s kingdom and themselves as slaves to the heavenly Master. The social tension of master-slave is “resolved” in the fact that, in the church, both the masters and the slaves are equally called and adopted by Christ, exalted with Christ in the heavenly places. They worship the same God and Savior and are called to have their lives completely transformed by the presence of the Holy Spirit in them, according to the image of God in Christ.
Lesson Themes: This study highlights two major themes:
Unity between generations: the children and the parents can be truly united when they treat each other in the Lord.
Unity between social classes: slave owners and slaves are united only in the Lord when they see each other for what they are in the Lord: fellow citizens of the new kingdom and the new life in Christ.
Part II: Commentary
Unity for Children and Parents, Slaves and Masters
In Ephesians 6:1–9, Paul continues his theme of the unity that God brings to humanity and the church through Christ Jesus. Paul does so by touching upon two sensitive family and social issues: the relationship between generations and the relationships between the slaves and masters. The apostle tells the children they must obey their parents “in the Lord” because “this is right” (Eph. 6:1). It is right because it is God’s commandment, a commandment with a promise (Eph. 6:2) of blessings and prosperity (Eph. 6:3). On the other hand, Paul calls Christian parents not to “provoke” children to wrath (Eph. 6:4) by commandeering them at whim. Rather, the parents’ goal is to “bring them up in the discipline and instruction of the Lord” (Eph. 6:4, NASB), not according to their own wisdom. Children are to be educated toward their own mature relationship with the Lord. While children are to be involved in the work of the household, such work must be a means of education and not a means of exploitation or production that does not benefit the children. Parent-children relationships are fundamental for society. Sad to say, different societies, at various times, have witnessed within the familial relationships either the abuse of parents or the abuse of children, or both. Paul is certain that this intergenerational tension caused by sin can be solved in the church only when it is in Christ.
Paul calls the Christian slaves to “obey” their “earthly masters with respect and fear and sincerity of heart, just as [they] obey Christ” (Eph. 6:5, NIV). By this, Paul does not mean he is placing divine approval on something so obviously wrong and evil as slavery. Nor is Paul drawing a parallel between “earthly masters” and Christ. Rather, Paul emphasizes the genuineness of the conversion of the slaves and of the masters.
We must be true Christians in whatever circumstance we find ourselves. In this sinful world, we are often caught up in various difficult situations. Some of us are incapacitated or limited by a disease, some by a natural or social disaster, and some are even facing the closure of life. Of course, in such circumstances, the Scriptures teach us to do everything in our power to improve or change our circumstances. But this strategy is not always possible to carry out. In such circumstances, the most important thing for the Christian to do is to hold fast to his or her genuine faith and relationship with Christ.
Likewise, Paul tells the Ephesian slaves: if you are a slave, like Joseph in Egypt, and if you cannot change this terrible situation (1 Cor. 7:21–23), remember the mystery of the gospel, the blessings of Christ in the heavenly places, the honor He gave us by exalting us with Himself to the throne of God. Remember, too, the fact that we are all stones in God’s temple and members of His body, that we have experienced the deep transformation of our hearts and lifestyles, the profound transformation of our attitudes and perspectives, and the power of the Holy Spirit that works in us to produce these amazing changes.
So, like Joseph in Egypt, work for the master, prosper his or her house in the same way you would work for Jesus (Eph. 6:6). Such conduct is not adulation or flattery. Nor is this behavior self-deception or tantamount to developing a slave mentality. Rather, this deportment represents the essence of the Christian attitude in his or her relationships. In whatever circumstance or social structure, the most important thing for the Christian is his or her conversion, which will result in a sincere, diligent, perfect attitude toward work and life (Eph. 6:6–8).
On the other hand, Paul tells Christian masters to “do the same” (Eph. 6:9) for their slaves: be a master like Jesus. The earthly slave masters or people of wealth and power know that Jesus is their Master. So contrary to the opinion that Paul is affirming slavery, he destroys the foundation of slavery by establishing the Christian principle that all—both slaves and earthly masters—have the same Master in heaven, Jesus Christ. All earthly social and economic relationships are to be related to Jesus Christ. Slaves live and work first in relation to Jesus as their Master. Masters treat their workers as Jesus, their Master, treats them. Paul emphasizes that “there is no favoritism with him” (Eph. 6:9, NIV). Following his own Master, Jesus (Matt. 26:51–53), Paul believed that by preaching the gospel of unity and love in Christ, the evil institution of slavery would collapse by itself.
Seventh-day Adventist Theology on Children
Seventh-day Adventists value both marriage and children. This value is reflected in fundamental belief 23: “God blesses the family and intends that its members shall assist each other toward complete maturity. Increasing family closeness is one of the earmarks of the final gospel message. Parents are to bring up their children to love and obey the Lord. By their example and their words they are to teach them that Christ is a loving, tender, and caring guide who wants them to become members of His body, the family of God which embraces both single and married persons.”—Seventh-day Adventist Church, “What Adventists Believe About Marriage and the Family,” available from https://www.adventist.org/marriage-and-the-family/.
Valuing children is included in other official statements of the Seventh-day Adventist Church. Referencing Ephesians 6:4, among other texts, the statement titled “Nurture and Protection of Children” describes children “as precious gifts from God entrusted to the care of parents, family, community of faith and society-at-large” and calls for children to be protected from any form of abuse, violence, and exploitation. The statement notes that “many children experience harsh punishment in the name of a biblical approach to discipline. Correction characterized by severe, punitive, dictatorial control often leads to resentment and rebellion. Such harsh discipline is also associated with heightened risk for physical and psychological harm to children as well as increased likelihood the youth will resort to coercion and violence in resolving their differences with others. By contrast, examples from Scripture as well as a large body of research confirm the effectiveness of more gentle forms of discipline that allow children to learn through reasoning and experiencing the consequences of their choices. Such milder measures have been demonstrated to increase the likelihood children will make life-affirming choices and espouse parental values as they mature.” This statement invites the churches to become a “safe place” for children, providing “emotional and spiritual healing” for affected children.—Executive Committee of the General Conference of Seventh-day Adventists, “Nurture and Protection of Children,” June 23, 2010, available from https://www.adventist.org/official-statements/nurture-and-protection-of-children. Similar statements, including practical recommendations, were issued in 1997 (“Child Sexual Abuse,” voted by the Spring Meeting of the General Conference Executive Committee, April 1, 1997, in Loma Linda, California) and 2000 (“Well-being and Value of Children,” voted by the General Conference of Seventh-day Adventists Administrative Committee, for release at the time of the General Conference Session in Toronto, Canada, June 29–July 8, 2000). It is notable that the Adventist Church has several departments that minister to the needs of the family: Family Ministries, Children’s Ministries, Women’s Ministries, and Youth Ministries.
Seventh-day Adventist Theology on Slavery
As Seventh-day Adventists, we have incorporated into our key doctrines biblical perspectives on social issues, such as racism, slavery, and other socio-economic disparities, relating these issues to the doctrine of the church, as Paul did in his Epistle to the Ephesians. Seventh-day Adventist fundamental belief 14, “Unity in the Body of Christ,” proclaims that “in Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation” (available from https://www.adventist.org/beliefs/). Even if the church had not voted on a statement specifically addressing slavery, related statements on poverty and human relations have been adopted, such as “Homelessness and Poverty” (General Conference president, Neal C. Wilson, July 5, 1990, released at the General Conference Session in Indianapolis, Indiana, available from https://www.adventist.org/official-statements/homelessness-and-poverty); “Global Poverty” (Executive Committee of the General Conference of Seventh-day Adventists, June 23, 2010, released at the General Conference Session in Atlanta, Georgia, June 24–July 3, 2010, available from https://www.adventist.org/official-statements/global-poverty); “One Humanity: A Human Relations Statement Addressing Racism, Casteism, Tribalism, and Ethnocentrism” (General Conference of Seventh-day Adventists Administrative Committee in Silver Spring, Maryland, September 15, 2020, available from https://www.adventist.org/official-statements/one-humanity-a-human-relations-statement-addressing-racism-casteism-tribalism-and-ethnocentrism).
Part III: Life Application
Perhaps you have been mistreated or maltreated by your parents in the past. Even so, what are three principles in Ephesians 5 and 6 that could serve as guiding principles for raising your own children? How can these same principles help you to heal from the scars of your past familial relationships?
Perhaps, on the other hand, the Word of God, in Ephesians 6, and the Holy Spirit convince you that you have been on the path of mistreating your spouse and your children. Based on a renewed study of Ephesians 5 and 6, make a three-step plan to gain freedom from this situation. Suppose you do not have this problem, but you know someone who is struggling in such a situation. How can you help him or her?
If, in the light of this study, you realize you have lived a life of disobedience and contempt in relation to your parents, what are three ways you could remedy this situation?
There seems to be a close connection between abusive relationships in the family and church and the departure of young people from the church. What can you as a family and/or as a church do about this phenomenon? How can we find a balance between correcting the behavior of the young people and letting them know of our constant, unshakeable love for them?
The prophet Malachi in Malachi 4:5, 6 prophesied about the return of Elijah to the people of God with a message of intergenerational reconciliation. Our own salvation is, in fact, the reconciliation that God works out between us—His sinful children—and Himself, as our Father (2 Cor. 5:18–21). Throughout his Epistle to the Ephesians, Paul talks about this same reconciliation, in Christ, between us and God. This vertical reconciliation will be reflected in our family, social, and work relations. What are three ways your church could become a center for the promotion of intergenerational and social reconciliation in the larger community?
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Key Text: Ephesians 6:9
Study Focus: Eph. 6:1–9; Mark 10:13–16; Col. 3:21; 1 Pet. 2:18–25; 2 Cor. 5:10; Col. 3:24, 25.
Introduction: After discussing the topic of family unity, Paul delves into one of the most controversial and difficult categories of unity: unity between generations and between social groups or classes. For these situations, Paul has the same gospel solution: unity “in the Lord.” Paul advises children to respect their parents in the Lord. This phrase already places the children in the realm of a Christian family and society, in which they themselves are treated as members of the family of the Lord. The apostle’s advice for the parents is exactly in the same spirit: treat your children as if they belong to the Lord. This principle, however, does not mean that children cannot be educated, corrected, and disciplined. But the parents must approach the discipline of their children in the same way that God would.
Contrary to what some critics of the Bible say, Paul did not espouse the evil institution of slavery but chose to approach it in a pastoral, strategic way. Following Jesus, who rejected a militarized revolutionary solution to the problem of persecution or oppression (Peter was admonished by Jesus to place his sword into his sheath), Paul advocated for solving, in Christ, this social problem and others. The slaves must see themselves as slaves of Christ, just as Paul saw himself, and must work diligently for the Lord Jesus. On the other hand, slaves should see their masters as humans (earthly masters) in need of salvation, just like any other sinful human being. The slave masters must see their slaves as fellow citizens in God’s kingdom and themselves as slaves to the heavenly Master. The social tension of master-slave is “resolved” in the fact that, in the church, both the masters and the slaves are equally called and adopted by Christ, exalted with Christ in the heavenly places. They worship the same God and Savior and are called to have their lives completely transformed by the presence of the Holy Spirit in them, according to the image of God in Christ.
Lesson Themes: This study highlights two major themes:
Unity between generations: the children and the parents can be truly united when they treat each other in the Lord.
Unity between social classes: slave owners and slaves are united only in the Lord when they see each other for what they are in the Lord: fellow citizens of the new kingdom and the new life in Christ.
Part II: Commentary
Unity for Children and Parents, Slaves and Masters
In Ephesians 6:1–9, Paul continues his theme of the unity that God brings to humanity and the church through Christ Jesus. Paul does so by touching upon two sensitive family and social issues: the relationship between generations and the relationships between the slaves and masters. The apostle tells the children they must obey their parents “in the Lord” because “this is right” (Eph. 6:1). It is right because it is God’s commandment, a commandment with a promise (Eph. 6:2) of blessings and prosperity (Eph. 6:3). On the other hand, Paul calls Christian parents not to “provoke” children to wrath (Eph. 6:4) by commandeering them at whim. Rather, the parents’ goal is to “bring them up in the discipline and instruction of the Lord” (Eph. 6:4, NASB), not according to their own wisdom. Children are to be educated toward their own mature relationship with the Lord. While children are to be involved in the work of the household, such work must be a means of education and not a means of exploitation or production that does not benefit the children. Parent-children relationships are fundamental for society. Sad to say, different societies, at various times, have witnessed within the familial relationships either the abuse of parents or the abuse of children, or both. Paul is certain that this intergenerational tension caused by sin can be solved in the church only when it is in Christ.
Paul calls the Christian slaves to “obey” their “earthly masters with respect and fear and sincerity of heart, just as [they] obey Christ” (Eph. 6:5, NIV). By this, Paul does not mean he is placing divine approval on something so obviously wrong and evil as slavery. Nor is Paul drawing a parallel between “earthly masters” and Christ. Rather, Paul emphasizes the genuineness of the conversion of the slaves and of the masters.
We must be true Christians in whatever circumstance we find ourselves. In this sinful world, we are often caught up in various difficult situations. Some of us are incapacitated or limited by a disease, some by a natural or social disaster, and some are even facing the closure of life. Of course, in such circumstances, the Scriptures teach us to do everything in our power to improve or change our circumstances. But this strategy is not always possible to carry out. In such circumstances, the most important thing for the Christian to do is to hold fast to his or her genuine faith and relationship with Christ.
Likewise, Paul tells the Ephesian slaves: if you are a slave, like Joseph in Egypt, and if you cannot change this terrible situation (1 Cor. 7:21–23), remember the mystery of the gospel, the blessings of Christ in the heavenly places, the honor He gave us by exalting us with Himself to the throne of God. Remember, too, the fact that we are all stones in God’s temple and members of His body, that we have experienced the deep transformation of our hearts and lifestyles, the profound transformation of our attitudes and perspectives, and the power of the Holy Spirit that works in us to produce these amazing changes.
So, like Joseph in Egypt, work for the master, prosper his or her house in the same way you would work for Jesus (Eph. 6:6). Such conduct is not adulation or flattery. Nor is this behavior self-deception or tantamount to developing a slave mentality. Rather, this deportment represents the essence of the Christian attitude in his or her relationships. In whatever circumstance or social structure, the most important thing for the Christian is his or her conversion, which will result in a sincere, diligent, perfect attitude toward work and life (Eph. 6:6–8).
On the other hand, Paul tells Christian masters to “do the same” (Eph. 6:9) for their slaves: be a master like Jesus. The earthly slave masters or people of wealth and power know that Jesus is their Master. So contrary to the opinion that Paul is affirming slavery, he destroys the foundation of slavery by establishing the Christian principle that all—both slaves and earthly masters—have the same Master in heaven, Jesus Christ. All earthly social and economic relationships are to be related to Jesus Christ. Slaves live and work first in relation to Jesus as their Master. Masters treat their workers as Jesus, their Master, treats them. Paul emphasizes that “there is no favoritism with him” (Eph. 6:9, NIV). Following his own Master, Jesus (Matt. 26:51–53), Paul believed that by preaching the gospel of unity and love in Christ, the evil institution of slavery would collapse by itself.
Seventh-day Adventist Theology on Children
Seventh-day Adventists value both marriage and children. This value is reflected in fundamental belief 23: “God blesses the family and intends that its members shall assist each other toward complete maturity. Increasing family closeness is one of the earmarks of the final gospel message. Parents are to bring up their children to love and obey the Lord. By their example and their words they are to teach them that Christ is a loving, tender, and caring guide who wants them to become members of His body, the family of God which embraces both single and married persons.”—Seventh-day Adventist Church, “What Adventists Believe About Marriage and the Family,” available from https://www.adventist.org/marriage-and-the-family/.
Valuing children is included in other official statements of the Seventh-day Adventist Church. Referencing Ephesians 6:4, among other texts, the statement titled “Nurture and Protection of Children” describes children “as precious gifts from God entrusted to the care of parents, family, community of faith and society-at-large” and calls for children to be protected from any form of abuse, violence, and exploitation. The statement notes that “many children experience harsh punishment in the name of a biblical approach to discipline. Correction characterized by severe, punitive, dictatorial control often leads to resentment and rebellion. Such harsh discipline is also associated with heightened risk for physical and psychological harm to children as well as increased likelihood the youth will resort to coercion and violence in resolving their differences with others. By contrast, examples from Scripture as well as a large body of research confirm the effectiveness of more gentle forms of discipline that allow children to learn through reasoning and experiencing the consequences of their choices. Such milder measures have been demonstrated to increase the likelihood children will make life-affirming choices and espouse parental values as they mature.” This statement invites the churches to become a “safe place” for children, providing “emotional and spiritual healing” for affected children.—Executive Committee of the General Conference of Seventh-day Adventists, “Nurture and Protection of Children,” June 23, 2010, available from https://www.adventist.org/official-statements/nurture-and-protection-of-children. Similar statements, including practical recommendations, were issued in 1997 (“Child Sexual Abuse,” voted by the Spring Meeting of the General Conference Executive Committee, April 1, 1997, in Loma Linda, California) and 2000 (“Well-being and Value of Children,” voted by the General Conference of Seventh-day Adventists Administrative Committee, for release at the time of the General Conference Session in Toronto, Canada, June 29–July 8, 2000). It is notable that the Adventist Church has several departments that minister to the needs of the family: Family Ministries, Children’s Ministries, Women’s Ministries, and Youth Ministries.
Seventh-day Adventist Theology on Slavery
As Seventh-day Adventists, we have incorporated into our key doctrines biblical perspectives on social issues, such as racism, slavery, and other socio-economic disparities, relating these issues to the doctrine of the church, as Paul did in his Epistle to the Ephesians. Seventh-day Adventist fundamental belief 14, “Unity in the Body of Christ,” proclaims that “in Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation” (available from https://www.adventist.org/beliefs/). Even if the church had not voted on a statement specifically addressing slavery, related statements on poverty and human relations have been adopted, such as “Homelessness and Poverty” (General Conference president, Neal C. Wilson, July 5, 1990, released at the General Conference Session in Indianapolis, Indiana, available from https://www.adventist.org/official-statements/homelessness-and-poverty); “Global Poverty” (Executive Committee of the General Conference of Seventh-day Adventists, June 23, 2010, released at the General Conference Session in Atlanta, Georgia, June 24–July 3, 2010, available from https://www.adventist.org/official-statements/global-poverty); “One Humanity: A Human Relations Statement Addressing Racism, Casteism, Tribalism, and Ethnocentrism” (General Conference of Seventh-day Adventists Administrative Committee in Silver Spring, Maryland, September 15, 2020, available from https://www.adventist.org/official-statements/one-humanity-a-human-relations-statement-addressing-racism-casteism-tribalism-and-ethnocentrism).
Part III: Life Application
Perhaps you have been mistreated or maltreated by your parents in the past. Even so, what are three principles in Ephesians 5 and 6 that could serve as guiding principles for raising your own children? How can these same principles help you to heal from the scars of your past familial relationships?
Perhaps, on the other hand, the Word of God, in Ephesians 6, and the Holy Spirit convince you that you have been on the path of mistreating your spouse and your children. Based on a renewed study of Ephesians 5 and 6, make a three-step plan to gain freedom from this situation. Suppose you do not have this problem, but you know someone who is struggling in such a situation. How can you help him or her?
If, in the light of this study, you realize you have lived a life of disobedience and contempt in relation to your parents, what are three ways you could remedy this situation?
There seems to be a close connection between abusive relationships in the family and church and the departure of young people from the church. What can you as a family and/or as a church do about this phenomenon? How can we find a balance between correcting the behavior of the young people and letting them know of our constant, unshakeable love for them?
The prophet Malachi in Malachi 4:5, 6 prophesied about the return of Elijah to the people of God with a message of intergenerational reconciliation. Our own salvation is, in fact, the reconciliation that God works out between us—His sinful children—and Himself, as our Father (2 Cor. 5:18–21). Throughout his Epistle to the Ephesians, Paul talks about this same reconciliation, in Christ, between us and God. This vertical reconciliation will be reflected in our family, social, and work relations. What are three ways your church could become a center for the promotion of intergenerational and social reconciliation in the larger community?