Exposition of Ephesians 6:3 Promise
Ephesians 6:3 reads, "That it may be well with thee, and thou mayest live a long time upon the land" [1]. This verse concludes Paul's citation of the fifth commandment, which he introduces in verse 2 as "the first commandment with promise" [1]. The passage appears within the household code section of Ephesians (5:22–6:9), where Paul addresses children, parents, slaves, and masters. Immediately preceding this verse, Paul quotes the Decalogue's command to honor father and mother, then appends the promise originally given in Exodus 20:12 and Deuteronomy 5:16.
The phrase "first commandment with promise" requires careful attention. Jamieson-Fausset-Brown notes that while the second commandment contains a general promise about God's mercy, the fifth commandment carries "a special promise" attached directly to obedience [3]. The promise itself has two components: well-being ("that it may be well with thee") and longevity ("thou mayest live long"). In its original Deuteronomic context, this promise was tied to Israel's tenure in Canaan—"the land" referred specifically to the promised land. Jamieson-Fausset-Brown observes that Deuteronomy 5:16 includes the clause "that it may go well with thee," which Paul incorporates into his Ephesian citation, though this clause does not appear in the Exodus version [6].
Paul's application of this promise to a Gentile audience in Ephesus raises an exegetical question: does "the land" retain its theocratic reference to Canaan, or does Paul universalize it? Charles Hodge explains that the promise "has a theocratical form as it stands in the decalogue" [5], suggesting that its original formulation was bound to Israel's covenant relationship with the land. Yet Paul quotes it without qualification to a predominantly Gentile church, implying that the principle—divine blessing attending filial obedience—transcends its original national framework.
The promise functions not as the primary motive for obedience but as "an incidental one," according to Jamieson-Fausset-Brown [3]. The main ground remains God's revealed will: "because it is God's will" [3]. Calvin similarly emphasizes that the commandment "enjoins obedience" as its central demand, with the promise serving to "remind us how pleasing to God is the submission" of children [4]. Luther's Small Catechism quotes the passage in full, embedding it within basic catechetical instruction for children [2], demonstrating its foundational role in Christian formation. The promise thus reinforces rather than replaces the authority of divine command, offering encouragement to those who honor their parents in the Lord.
Sources
- Ephesians “Ephesians 6:3 (YLT) — which is the first command with a promise, `That it may be well with thee, and thou mayest live a long time upon the land.'”
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), Children,: Children, obey your parents in the Lord; for this is right. Honor thy father and mother; which is the first commandment with promise: that it may be well with thee, and thou mayest live long on the earth. Eph. 6:1-3.”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 6:2: Here the authority of revealed law is added to that of natural law. which is . . . promise--The "promise" is not made the main motive to obedience, but an incidental one. The main motive is, because it is God's will (Deu 5:16, "Honor thy father and mother, as the Lord thy God hath COMMANDED thee"); and that it is so peculiarly, is shown by His accompanying it "with a promise." first--in the decalogue with a special promise. The promise in the second commandment is a general one. Their duty is more expressly prescribed to children than to parents;”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: insult and contempt. The second he enforces, when he denounces the punishment of death on disobedient and rebellious children. To the third belongs our Saviour’s declaration, that God requires us to do good to our parents ( Mt. 15 ). And whenever Paul mentions this commandment, he interprets it as enjoining obedience. 213 213 Exod. 21:17 ; Lev. 20:9 ; Prov. 20:20 ; Deut. 21:18 ; Mt. 25:4 ; Eph. 6:1 ; Colloss. 3:20. 37. A promise is added by way of recommendation, the better to remind us how pleasing to God is the submission which i”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 47: 352 The Scriptural rule is simple and comprehensive. It does not go into unnecessary details. It prescribes the general rule of obedience. The exceptions to that rule must be such as justify themselves to a divinely enlightened conscience, i.e ., a conscience enlightened by the Word and Spirit of God. The general principle given in the Bible in all such cases is, “It is right to obey God rather than man.” The Promise. This commandment has a special promise attached to it. This promise has a theocratical form as it stands in the decalogue,”
- Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 5:16: that it may go well with thee--This clause is not in Exodus, but admitted into Eph 6:3.”