Those who have believing masters, let them not despise them because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
Parallel Translations
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Those who have believing masters, let them not despise them because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
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Se that they which have belevynge masters despyse them not because they are brethren: but so moche the rather do service for as moche as they are belevynge and beloved and partakers of the benefite. These thynges teache and exhorte.
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And they which haue beleeuing masters, let them not despise them, because they are brethren, but rather doe seruice, because they are faithfull, and beloued, and partakers of the benefite. These things teach and exhort.
Cross-references (30)
Passages linked to 1 Timothy 6:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Colossians 4:1 Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven.
- 1 Timothy 4:11 Command and teach these things.
- Genesis 16:4-5 He went in to Hagar, and she conceived. When she saw that she had conceived, her mistress was despised in her eyes. Sarai said to Abram, “This wrong is your fault. I gave my servant into your bosom, and when she saw that she had conceived, she despised me. May Yahweh judge between me and you.”
- Numbers 16:3 They assembled themselves together against Moses and against Aaron, and said to them, “You take too much on yourself, since all the congregation are holy, everyone of them, and Yahweh is among them! Why do you lift yourselves up above Yahweh’s assembly?”
- Joel 2:28 “It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions.
- Matthew 6:24 “No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can’t serve both God and Mammon.
- Matthew 23:8 But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers.
- Matthew 25:40 “The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’
- Romans 8:29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
- Romans 11:17 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the root and of the richness of the olive tree,
- Galatians 3:26-29 For you are all children of God, through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.
- Galatians 5:6 For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
- Ephesians 1:1 Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus:
- Ephesians 1:15 For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints,
- Ephesians 3:6 that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News,
- Colossians 1:2 to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father and the Lord Jesus Christ.
- Colossians 1:4 having heard of your faith in Christ Jesus and of the love which you have toward all the saints,
- Colossians 3:11-12 where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all. Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;
- 2 Thessalonians 1:3 We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you toward one another abounds,
- 1 Timothy 5:1 Don’t rebuke an older man, but exhort him as a father; the younger men as brothers;
- Titus 2:1 But say the things which fit sound doctrine,
- Titus 2:15 Say these things and exhort and reprove with all authority. Let no one despise you.
- Titus 3:8 This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;
- Philemon 1:10-16 I beg you for my child, whom I have become the father of in my chains, Onesimus, who once was useless to you, but now is useful to you and to me. I am sending him back. Therefore receive him, that is, my own heart, whom I desired to keep with me, that on your behalf he might serve me in my chains for the Good News. But I was willing to do nothing without your consent, that your goodness would not be as of necessity, but of free will. For perhaps he was therefore separated from you for a while, that you would have him forever, no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much rather to you, both in the flesh and in the Lord.
- Hebrews 3:1 Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession: Jesus,
- Hebrews 3:14 For we have become partakers of Christ, if we hold the beginning of our confidence firm to the end,
- 1 Peter 5:1 Therefore I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed.
- 2 Peter 2:10 but chiefly those who walk after the flesh in the lust of defilement and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries;
- Jude 1:8 Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings.
- Philemon 1:5-7 hearing of your love and of the faith which you have toward the Lord Jesus, and toward all the saints, that the fellowship of your faith may become effective in the knowledge of every good thing which is in us in Christ Jesus. For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 2 Who have believing masters The name of brother…
2 Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore this ought to be no slight inducement to bear slavery with patience.
They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.
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These things teach and exhort. He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.
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.
Geneva Bible translators 1599 · Public Domain A general conclusion, that these things ought not only…
A general conclusion, that these things ought not only to be simply taught, but must with exhortations be diligently beaten into their heads.
The second rule: Let not servants that are come to the faith, and have also masters of the same profession and religion, abuse the name of brotherhood, but let them so much the rather obey them.
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Let this be sufficient, that as touching those things which pertain to everlasting life, they are partakers of the same good will and love of God, as their masters themselves are.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2 And they that have believing masters, let them…
2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
Ver. 2. Partakers of the benefit] i.e. Of Christ who is here called the benefit, as Joh 4:10, the gift of God.
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.
Matthew Poole 1685 · Public Domain Some Christians were servants to Jews or pagans, who…
Some Christians were servants to Jews or pagans, who both came under the gospel notion of believers; as to these the apostle had given directions in 1Ti 6:1. Others served masters and mistresses that were Christians. The apostle, not ignorant of Satan’s devices, foresaw that the former would be under a temptation to neglect and despise their masters or mistresses, because they were idolaters, or of a false religion, enemies to the gospel; and the latter under a temptation not to be so diligent and serviceable as they should be, because their governors in a spiritual sense were their equals, their brethren and sisters. The apostle here declares, that the rules of the gospel neither allow the one nor the other: as to the former he had spoken; nor, saith he, let those that have masters or mistresses that are Christians
despise them, by which he means, not be equally obedient or serviceable to them, because there is a spiritual equality or relation between them.
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But rather do them service, looking upon this as a further obligation upon them.
Because they are faithful and beloved, partakers of the benefit; because they are believers, such as love our common Lord, and are beloved of him, and such as all good Christians ought to love, being partakers of the gift of God, Christ Jesus, and the great benefit of redemption through his blood.
These things teach and exhort; and he willeth Timothy to teach the Christians at Ephesus, that this was the will of God, and accordingly to call upon them for an obedience to it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And they that have believing masters,.... That believe in…
And they that have believing masters,.... That believe in one God, in opposition to the Gentiles, that held many gods, and in Jesus Christ, in distinction from the Jews; who believed in him with the heart, and professed him with their mouths, and held the mystery of faith in a pure conscience. What is said before, is said to servants that had unbelieving masters; who would be ready to blaspheme, should they act amiss. Servants were under a snare both ways, through the insinuations of false teachers; who suggested, that their servitude was not consistent with their Christian liberty; that they ought not to serve wicked men, because being called of God, they were advanced above them; nor good men, because they were upon a level with them. But the apostle teaches another doctrine;
let them not despise them, because they are brethren; of the same family named of Christ, and of the same household of God, and of faith, and have the same father; for though with regard to spiritual blessings, privileges, and ordinances, they were equal; yet not with regard to temporal and civil affairs; and therefore should not treat them with less respect, or be more backward to obey their lawful commands, on that account:
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but rather do them service; more heartily, and with a greater good will, as to the Lord; these masters belonging to him, and being engaged in his cause; which they, their servants, by yielding a cheerful obedience to them, are assisting in: and the rather,
because they are faithful; in lesser things, in giving to them, their servants, what is just and equal, proper food and suitable raiment, and their just wages; and in using their wealth and riches in a good way, for the interest of Christ, the assistance of the poor saints, and the spreading of the Gospel; and so in greater things, by holding fast the profession of their faith, adhering to Christ, his truths and ordinances: or "because they are believing, or believers"; it is the same word as before used; and therefore they should be precious to them, and high in their esteem; for faith is a precious grace, and such as have it are chosen of God, and precious:
and beloved; of God, who had chosen them to salvation; and of Christ, who had redeemed them by his blood; and of the saints, who are taught of God to love one another; and this is another reason why they should be served, and not despised; and a third follows:
partakers of the benefit; of the free grace of God; of redemption and salvation by Jesus Christ, and of all spiritual blessings in him; and therefore should serve them the more cheerfully. The Syriac version renders it, "such as enjoy rest in", or "are refreshed by their service"; or "by their service to them", as the Arabic version: the sense is, that when believing servants serve their believing masters readily and faithfully, their masters are well pleased with them, delight in their service, and consider it as a benefit to them, and a kindness done them; and which therefore should animate and encourage them to serve them. Some understand these characters of
faithful and beloved, of the servants' themselves; that because they are such; therefore they should serve, and not despise their believing masters; and particularly the last clause, which may be rendered, "who in return receive a benefit from them", as food, raiment, and wages; and besides, they are used with humanity and kindness, and in a manner becoming Christians; to which agrees the Ethiopic version, which renders it, "who will receive and help you"; will take care of you, and assist you, and supply you with what is proper and necessary:
these things teach and exhort; the Syriac and Arabic versions add them; the servants. The apostle was not above instructing and exhorting persons of such a capacity, and in so low a state of life; and it became Timothy to do so likewise; and every minister of the word.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Let them not despise them - Pay them the…
Let them not despise them - Pay them the less honour or obedience. Because they are brethren -- and in that respect on a level with them. They that live in a religious community know the danger of this; and that greater grace is requisite to bear with the faults of a brother, than of an infidel, or man of the world. But rather do them service - Serve them so much the more diligently. Because they are joint partakers of the great benefit - Salvation. These things - Paul, the aged, gives young Timotheus a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, whilst they lay the foundation; but of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that, after strongly urging the life of faith on professors, he even adds another charge for the strict observance of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. And they that have believing masters] Who…
Verse 2. And they that have believing masters] Who have been lately converted as well as themselves.
Let them not despise them] Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this, that in him there is neither male nor female, bond nor free; for, although all are equal as to their spiritual privileges and state, yet there still continues in the order of God's providence a great disparity of their station: the master must ever be in this sense superior to the servant.
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But rather do them service] Obey them the more cheerfully, because they are faithful and beloved; faithful to God's grace, beloved by him and his true followers.
Partakers of the benefit.] της ευεπγεσιας αντιλαμβανομενοι. Joint partakers of the benefit. This is generally understood as referring to the master's participation in the services of his slaves. Because those who are partakers of the benefit of your services are faithful and beloved; or it may apply to the servants who are partakers of many benefits from their Christian masters. Others think that benefit here refers to the grace of the Gospel, the common salvation of believing masters and slaves; but Dr. Macknight well observes that ευεργεσια is nowhere used to denote the Gospel. One of Uffenbach's MSS. has εργασιασ, of the service; this reading is plainly a gloss; it is not acknowledged by any other MS., nor by any version. FG, and the Codex Augustanus 6, have ευσεβειας, of godliness; a term by which the whole Gospel doctrine is expressed, 1Ti 4:7-8, as also in the 6th verse of this chapter. 1Ti 6:6
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And they that have believing masters - Masters who…
And they that have believing masters - Masters who are Christians. It is clear from this, that Paul supposed that, at that time, and under those circumstances, a man might become a Christian who had slaves under him. How long he might continue to hold his fellow-men in bondage, and yet be a Christian, is, however, quite a different question. It is quite clear, from the New Testament, as well as from facts now, that God may convert people when pursuing any kind of wickedness. The effect of religion, however, in all cases, will be to lead them to cease to do wrong. It is by no means improbable that many of those who had owned slaves, in accordance with the prevailing custom in the Roman empire, may have been converted - for the fact that a man has been living a life of sin does not prevent the possibility of his conversion. There is no evidence that Paul refers here to any who had bought slaves after they were converted; nor is there any intimation of any such transaction among Christians in the New Testament. Nor is there any intimation that he regarded it as right and best that they should continue to hold slaves; nor that he would approve their making arrangements to persevere in this as a permanent institution.
Nor is it to be fairly inferred from this passage that he meant to teach that they might continue this, and yet be entitled to all the respect and confidence due to the Christian name, or be regarded as maintaining a good standing in the church. Whatever may be true on these points, the passage before us only proves that Paul considered that a man who was a slaveholder might be converted, and be spoken of as a “believer,” or a Christian. Many have been converted in similar circumstances, as many have in the practice of all other kinds of iniquity. What was their duty after their conversion, was another question and what was the duty of their “servants” or slaves, was another question still. It is only this latter question which the apostle is here considering.
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Not despise them, because they are brethren - Not treat them with any want of the respect which is due to their station. The word here used sometimes denotes “to neglect,” or, “not to care for;” Mat 6:24; Luk 16:13. Here it is not necessary to suppose that it denotes actual contempt, but only that want of respect which might possibly spring up in the mind if not well instructed, or not on its guard, among those who were servants or slaves. It was to be apprehended that the effect of the master and the slave having both embraced religion, would be to produce in the mind of the servant a want of respect and deference for his master. This danger was to be apprehended from the following causes:
(1) Christianity taught that all people were made of “one blood,” and were by nature equal; Act 17:26. It was natural, therefore for the slave to infer that by nature he was equal to his master, and it would be easy to pervert this truth to make him disrespectful and insubordinate.
(2) They were equal to them as Christians. Christianity taught them that they were all “brethren” in the Lord, and that there was no distinction before God. It might be natural to infer from this, that all distinctions in society were to be abolished, and that, in all respects, the slave was to regard himself as on a level with his master.
(3) Some, who did not well understand the nature of Christianity, or who might have been disposed to cause trouble, may have taken advantage of the undeniable truths about the equality of people by nature and by redemption, to produce discontent on the part of the slave. They may have endeavored to embitter the feelings of the slaves toward their masters who held them in bondage. The effect, it is easy to see, may have been to lead those who were in a state of servitude to manifest open and marked disrespect. In opposition to this, the apostle would have Timothy teach that Christianity did not rudely assail the existing institutions of society, and especially did not teach those who were in subordinate ranks to be disrespectful to these above them.
But rather do them service - That is, serve them with more cheerfulness and alacrity than they did before the master was converted; or serve them with the more cheerfulness because they were Christians. The reasons for this were, because the master was now more worthy of affectionate regard, and because the servant might look for better treatment at his hands; compare notes on Eph 6:6.
Because they are faithful - That is, “because” they are “believers,” or are Christians - πιστοί pistoi; the same word which in the beginning of the verse is rendered “believing.” It does not here mean that they were “faithful” to their servants or their God, but merely that they were Christians.
And beloved - Probably, “beloved of God;” for so the word is often used. As they are the friends of God, they who are servants should show them the more respect. The idea is, simply, that one whom God loves should be treated with more respect than if he were not thus beloved; or, a good man deserves more respect than a wicked man. In all the relations of life, we should respect those above us the more in proportion to the excellency of their character.
Partakers of the benefit - That is, the benefit which the gospel imparts - for so the connection requires us to understand it. It cannot mean, as many have supposed, that they were “partakers of the benefit of the labors of the servant,” or enjoyed the fruits of their labors - for how could this be a reason for their treating them with the more respect? It would be rather a reason for treating them with less respect, because they were living on the avails of unrequited toil. But the true reason assigned is that the master had been, by the grace of God, permitted to participate in the same benefits of salvation as the servant; he had received, like him, the pardon of sin, and he was to be regarded as a fellow-heir of the grace of life. The expression here might be rendered, “they are partakers of, or are devoted to, the good cause.” Robinson’s Lexicon. The argument is, that they were not infidels, or strangers to religion, or those who would try to hinder the progress of that which was dear to the heart of the servant, but were united with them in that same good work; they participated in the blessings of the same salvation, and they were really endeavoring to further the interests of religion. There ought, therefore, to be the more respect shown to them, and the more cheerful service rendered them.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain And--rather, "But." The opposition is between those Christian slaves…
And--rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."
but rather, &c.--"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as TITTMANN takes it, explaining the verb in the common sense (Luk 1:54; Act 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Eph 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But PORPHYRY [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.
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These things teach-- (Ti1 4:11; Tit 2:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. Believing masters—Whose servants were not under the yoke.…
2. Believing masters—Whose servants were not under the yoke. Each one was “not now as a servant, but above a servant, a brother beloved.” Phm_1:16. The forms of subordination remained; the Roman statutes were still in legal force; but the servant was no longer a slave.
Let them—The servants.
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Not despise—Set at naught the authority of them, the masters.
Because—That is, under the pretext that they, the masters, are brethren—Are Christians, and so bound to release them.
But rather do them service—And in the same form of servitude, yet under a new principle and law, the law, namely, of Christian love. Note, 1Co_7:21. That is, serve them, (literally, rendered) because the partakers or receivers of the benefit of your service, namely, the masters, are faithful and beloved. Those whom you once served compulsorily under the law of slavery continue now to serve voluntarily, under the law of gospel freedom. Teach, in principle, and exhort, urge, in practice. These words close the topic in hand, as in 1Ti_4:11; 1Ti_4:13-14.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. rather do them service] Better, serve them the…
2. rather do them service] Better, serve them the rather, all the more zealously.
partakers of the benefit] The article with the participle is clearly subject; and the masters are certainly meant. But then divergence arises, Bp Wordsworth making both masters and slaves the benefactors: ‘they (i.e. the masters) who take part in the mutual good offices (between masters and slaves) are believing and beloved.’ He quotes from Thucyd. ii. 61 for this sense of the verb ‘to take hold of with a view to mutual assistance.’ Conybeare and Lewin make the slaves the benefactors, quoting from Arist. Ran. 777 for the verb ‘they who claim their slaves’ services.’ Grimm, following Chrysostom and Grotius, makes the masters the benefactors, quoting from LXX. Isa_26:3 for the verb ‘they who devote themselves to the kindly care of their slaves.’ So far as the usage of the verb in N. T. goes—‘to help’ ‘to succour,’ and also of the noun ‘the good deed’ (to the impotent man), Act_4:9 and LXX., the help of the weaker by the stronger is suggested, and so the last view is borne out. Compare too the significant use of the connected noun ‘benefactor,’ in Luk_22:25, ‘they that have authority over them are called benefactors.’ Is St Paul using a recognised synonym honoris causa for ‘lordship,’ and, with all the delicate grace natural to the writer of the Epistle to Philemon, lifting it to the height of Christian love? ‘Bid them serve their masters all the better. Masters did I say? Nay; own and requite the faith, the love, that makes them set it as their aim to be—not Masters,—no—Brothers of Blessing.’
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These things teach and exhort] The words have more weight if held to close the whole section from 1Ti_5:1 than if thought merely to refer to 1Ti_6:1-2.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) And they that have believing masters, let them…
(2) And they that have believing masters, let them not despise them, because they are brethren.—This being in servitude to Christian masters, of course, in the days of St. Paul would happen less frequently. Let those Christian slaves who have the good fortune to serve “believing masters” allow no such thoughts as, “Shall I remain my brother’s slave?” take root in the breast and poison the life-work. Let them not presume on the common brotherhood of men in Christ, on their being fellow-heirs of heaven, and on this account deem their earthly masters their equals, and so refuse them the customary respect and attention. Let them remember that, though in heaven there would be no respect of persons, on earth the old class differences were not removed.
But rather do them service, because they are faithful and beloved, partakers of the benefit.—The Greek here is better translated thus: but the rather serve them, because believing and beloved are they who are partakers of their good service. Let these slaves of Christians rather (or, the more) serve their masters zealously and loyally, because the masters who will profit by their true faithful service are themselves believers in Jesus, the beloved of God. This thought should never be absent from the heart of a Christian slave to a Christian master. “Every good piece of work I do will be a kindness shown to one who loves my Lord.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Let them serve them the rather for rather do…
Let them serve them the rather for rather do them service, A.V; that partake of the benefit are believing and beloved for are faithful and beloved, partakers of the benefit, A.V They that have believing masters. The direction in the preceding verse applied to all slaves, though chiefly to what, as Alford says, was far the commonest ease, that of those who had unbelieving masters. But now he adds a caution with regard to the Christian slave of a Christian master. There was a danger lest the feeling that slaves and masters are brothers in Christ should unduly interfere with the respect which he owed him as his master. And so St. Paul addresses a word of special advice to such. Let them not despise them. Let not their spiritual equality with their masters lead them to underrate the worldly difference that separates them; or to think slightly of the authority of a master relatively to his slaves. (comp 2Pe_2:10) But let them serve them the rather, because they that partake of the benefit are believing and beloved. There is a good deal of obscurity in this sentence, but it may be observed first that the grammatical rendering of the R.V is clearly right, and that of the A.V clearly wrong. "They that partake of the benefit" is beyond all doubt the subject, and not the predicate. Then the construction of the two sentences (this and the preceding one) makes it certain that the subject in this sentence (oiJ thv eujergesiav ajntilambanomenoi) are the same persons as the despotai in the preceding sentence, because it is predicated of them both that they are pistoi, and of both that they are, in convertible terms, ajgaphtoi and ajdelfoi. And this leads us, with nearly certainty, to the further conclusion that the eujergesia, the beneficium, or "benefit," spoken of is that especial service that service of love and good will running ahead of necessary duty, which the Christian slave gives to the Christian master; a sense which the very remarkable passage quoted by Alford from Seneca strikingly confirms. The only remaining difficulty, then, is the meaning "partake of" ascribed to ajntilambanomenoi But this is scarcely a difficulty. It is true that in the only two other passages in the New Testament where this verb occurs, and in its frequent use in the LXX, it has the sense of "helping" (Luk_1:54; Act_20:35) but there is nothing strange in this. The verb in the middle voice means to "lay hold of," You may lay hold of for the purpose of helping, supporting, clinging to, laying claim to, holding in check, etc. (see Liddell and Scott). Here the masters lay hold of the benefit for the purpose of enjoying it. There is possibly an indication in the word that the masters actively and willingly accept it they stretch out their hand to take it. There does not seem to be any sense of reciprocity, as some think, in the use of ajnti. The sense of the whole passage seems to be clearly, "Let not those who have believing masters think slightly of their authority because they are brethren; but let them do them extra service, beyond what they are obliged to do, for the very reason that those whom they will thus benefit are believing and beloved brethren." Teach (didaske). Observe the connection of this word with the hJ didaskaliA of vers. 1, 3, and elsewhere.
The duties of slaves to Christian masters.
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This relationship would be less common than the other.
I THE RESPECT DUE TO CHRISTIAN MASTERS. "And they that have believing masters, let them not despise them because they are brethren, but the rather serve them." The duty is presented in a twofold form.
1. Negatively. "Let them not despise them." The false teachers might tell the slaves that their servitude was inconsistent with Christian liberty. The slaves might thus, especially in the case of Christian masters, regard them as fully their equals on the ground of the common brotherhood of believers, and refuse them the respect due to their position.
2. Positively. "But the rather serve them." The best way of effecting a partial amelioration of their condition was by rendering a service all the more faithful, because it was rendered to a brother in Christ. Servants must never under any circumstances be disrespectful.
II THE REASONS FOR THIS COMMAND. They are twofold.
1. Because their masters are brethren. The slaves ought, therefore, to treat them with Christian respect and generosity, knowing that such a service is showing kindness to "brethren.
2. Because those who were to receive the benefit" of their hearty and willing service were faithful and beloved." This thought ought to dignify as well as ameliorate the position of the slave. Such masters were willing to receive such service.
III THE NECESSITY OF ENFORCING THESE DUTIES. "These things teach and exhort.
1. It was necessary for the comfort of the slave himself as well as for the interests of the master.
2. It was necessary for the credit and honor of the gospel, which would be gravely compromised by restiveness or insubordination on the part of the great subject class.
3. The gospel is not vulgarized by such counsel. It rather dignifies human life in its meanest respects by infusing into it a new beauty and a new generosity of feeling. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 2. Because they are brethren. Converted slaves must not…
2. Because they are brethren. Converted slaves must not despise their masters, because in the church they are equal. Rather, they must serve them better, because they are beloved brethren, and partakers of the benefit of their service.
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:2b-21 The last major section of the letter returns…
6:2b-21 The last major section of the letter returns to the need for Timothy to confront the false teachers. The whole section has a similar structure to 1:3-20.
6:2b-10 This paragraph exposes the false teachers’ desire to become wealthy.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.