1Ti 6:1-2 | Barnes | STEP | 1st Timothy Chapter 6 Analysis of the Chapter This chapter embraces the following subjects of counsel and exhortation:-- (1.) The kind of instruction which was to be given to servants, . They were to treat their masters with all proper respect, ; if their masters were Christians, they were, on that account, to serve them with the more fidelity, ; and any opposite kind of teaching would tend only to stir up strife and produce dissatisfaction and contention, and could proceed only from a proud and self-confident heart. (2.) The advantage of piety and of a contented mind, . The argument for this is, that we brought nothing into the world, and can carry nothing out; that our essential wants here are food and raiment; and that, having enough to make us comfortable, we should be content. (3.) The evils of a desire to be rich, ; evils seen in the temptations to which it leads; the passions which it fosters; and the danger to religion itself. (4.) An exhortation to Timothy, as a minister of religion, to pursue higher and nobler objects, . He was (a) to avoid these worldly things; he was (b) to pursue nobler objects. He was to follow after righteousness, and to fight the good fight of faith. To do this, he was to be encouraged by the assurance that the great and only Potentate would, in due time, place the crown on his head. (5.) The duty of those who were rich--for it is supposed that some Christians will be rich, either by inheritance, or by prosperous business, . They are (a) not to be proud; (b) nor to trust in their riches so as to forget their dependence on God; (c) to do good with their property; and (d) to make their wealth the means of securing eternal life. (6.) A solemn charge to Timothy to observe these things, and not to be turned from them by any of the arguments and objections of pretended science, . Verse 1. Let as many servants . On the word here rendered servants-- δουλοι-- . The word is that which was commonly applied to a slave, but it is so extensive in its signification as to be applicable to any species of servitude, whether voluntary or involuntary. If slavery existed in Ephesus at the time when this epistle was written, it would be applicable to slaves; if, any other kind of servitude existed, the word would be equally applicable to that. There is nothing in the word itself which essentially limits it to slavery . Examine . The addition of the phrase "under the yoke," however, shows undoubtedly that it is to be understood here of slavery. As are under the yoke . On the word yoke, . The phrase here properly denotes slavery, as it would not be applied to any other species of servitude. See . Dem. 322. 12. ζυγοςδουλοσυνης Rob. Lex . It sometimes denotes the bondage of the Mosaic law as being a severe and oppressive burden. . It may be remarked here that the apostle did not regard slavery as a light or desirable thing. He would not have applied this term to the condition of a wife or a child . Count their own masters worthy of all honour . Treat them with all proper respect. They were to manifest the right spirit themselves , whatever their masters did; they were not to do anything that would dishonour religion. The injunction here would seem to have particular reference to those whose masters were not Christians. In the following verse, the apostle gives particular instructions to those who had pious masters. The meaning here is, that the slave ought to show the Christian spirit towards his master who was not a Christian; he ought to conduct himself so that religion would not be dishonoured; he ought not to give his master occasion to say that the only effect of the Christian religion on the mind of a servant was to make him restless, discontented, dissatisfied, and disobedient. In the humble and trying situation in which he confessedly was--under the yoke of bondage--he ought to evince patience, kindness, and respect for his master, and as long as the relation continued he was to be obedient. This command, however, was by no means inconsistent with his desiring his freedom, and securing it, if the opportunity presented itself. See Notes on . Comp., on the passage before us, ; . That the name of God and his doctrine be not blasphemed . That religion be not dishonoured and reproached, and that there may be no occasion to say that Christianity tends to produce discontent and to lead to insurrection. If the effect of religion had been to teach all who were servants that they should no longer obey their masters, or that they should rise upon them and assert their freedom by violence, or that their masters were to be treated with indignity on account of their usurped rights over others, the effect would have been obvious. There would have been a loud and united outcry against the new religion, and it could have made no progress in the world. Instead of this, Christianity taught the necessity of patience and meekness, and forbearance in the endurance of all wrong--whether from private individuals, ; or under the oppressions and exactions of Nero, ; or amidst the hardships and cruelties of slavery. These peaceful injunctions, however, did not demonstrate that Christ approved the act of him "that smote on the one cheek," or that Paul regarded the government of Nero as a good government, --and as little do they prove that Paul or the Saviour approved of slavery. (a) "servants" (*) "blasphemed" "evil spoken of"

1 Timothy 6:1-2

1st Timothy Chapter 6

Analysis of the Chapter

This chapter embraces the following subjects of counsel and exhortation:--

(1.) The kind of instruction which was to be given to servants, 1Timm 6:1-5. They were to treat their masters with all proper respect, 1Timm 6:1; if their masters were Christians, they were, on that account, to serve them with the more fidelity, 1Timm 6:2; and any opposite kind of teaching would tend only to stir up strife and produce dissatisfaction and contention, and could proceed only from a proud and self-confident heart.

(2.) The advantage of piety and of a contented mind, 1Timm 6:6-8. The argument for this is, that we brought nothing into the world, and can carry nothing out; that our essential wants here are food and raiment; and that, having enough to make us comfortable, we should be content.

(3.) The evils of a desire to be rich, 1Timm 6:9,10; evils seen in the temptations to which it leads; the passions which it fosters; and the danger to religion itself.

(4.) An exhortation to Timothy, as a minister of religion, to pursue higher and nobler objects, 1Timm 6:11-16. He was

(a) to avoid these worldly things; he was

(b) to pursue nobler objects.

He was to follow after righteousness, and to fight the good fight of faith. To do this, he was to be encouraged by the assurance that the great and only Potentate would, in due time, place the crown on his head.

(5.) The duty of those who were rich--for it is supposed that some Christians will be rich, either by inheritance, or by prosperous business, 1Timm 6:17-19. They are

(a) not to be proud;

(b) nor to trust in their riches so as to forget their dependence on God;

(d) to make their wealth the means of securing eternal life.

(6.) A solemn charge to Timothy to observe these things, and not to be turned from them by any of the arguments and objections of pretended science, 1Timm 6:20,21.

Verse 1. Let as many servants. On the word here rendered servants-- δουλοι--Eph 6:5. The word is that which was commonly applied to a slave, but it is so extensive in its signification as to be applicable to any species of servitude, whether voluntary or involuntary. If slavery existed in Ephesus at the time when this epistle was written, it would be applicable to slaves; if, any other kind of servitude existed, the word would be equally applicable to that. There is nothing in the word itself which essentially limits it to slavery. Examine Mt 13:27, 20:27, Mk 10:44, Lk 2:29, Jn 15:15, Acts 2:18, 4:29, 16:17, Rom 1:1 2Cor 4:5, Jude 1:1, Rev 1:1, 2:20, 7:3. The addition of the phrase "under the yoke," however, shows undoubtedly that it is to be understood here of slavery.

As are under the yoke. On the word yoke, Mt 11:29. The phrase here properly denotes slavery, as it would not be applied to any other species of servitude. See Lev 26:13. Dem. 322. 12. ζυγοςδουλοσυνης Rob. Lex. It sometimes denotes the bondage of the Mosaic law as being a severe and oppressive burden. Acts 15:10, Gal 5:1. It may be remarked here that the apostle did not regard slavery as a light or desirable thing. He would not have applied this term to the condition of a wife or a child.

Count their own masters worthy of all honour. Treat them with all proper respect. They were to manifest the right spirit themselves, whatever their masters did; they were not to do anything that would dishonour religion. The injunction here would seem to have particular reference to those whose masters were not Christians. In the following verse, the apostle gives particular instructions to those who had pious masters. The meaning here is, that the slave ought to show the Christian spirit towards his master who was not a Christian; he ought to conduct himself so that religion would not be dishonoured; he ought not to give his master occasion to say that the only effect of the Christian religion on the mind of a servant was to make him restless, discontented, dissatisfied, and disobedient. In the humble and trying situation in which he confessedly was--under the yoke of bondage--he ought to evince patience, kindness, and respect for his master, and as long as the relation continued he was to be obedient. This command, however, was by no means inconsistent with his desiring his freedom, and securing it, if the opportunity presented itself. See Notes on 1Cor 7:21. Comp., on the passage before us, Eph 6:5; Eph 6:6-8, 1Pet 2:18.

That the name of God and his doctrine be not blasphemed. That religion be not dishonoured and reproached, and that there may be no occasion to say that Christianity tends to produce discontent and to lead to insurrection. If the effect of religion had been to teach all who were servants that they should no longer obey their masters, or that they should rise upon them and assert their freedom by violence, or that their masters were to be treated with indignity on account of their usurped rights over others, the effect would have been obvious. There would have been a loud and united outcry against the new religion, and it could have made no progress in the world. Instead of this, Christianity taught the necessity of patience and meekness, and forbearance in the endurance of all wrong--whether from private individuals, Mt 5:39-41, 1Cor 6:7; or under the oppressions and exactions of Nero, Rom 13:1-7; or amidst the hardships and cruelties of slavery. These peaceful injunctions, however, did not demonstrate that Christ approved the act of him "that smote on the one cheek," or that Paul regarded the government of Nero as a good government, --and as little do they prove that Paul or the Saviour approved of slavery.

(a) "servants" Eph 6:5 (*) "blasphemed" "evil spoken of" Verse 2. 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 men 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 slave-holder 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.

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, Mt 6:24; Lk 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 men were made of "one blood," and were by nature equal, Acts 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 men by nature and by redemption, to produce discontent on the part of the slave. They may have endeavoured to embitter the feelings of the slaves towards 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 those 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. Comp. Notes on Eph 6:6.

Because they are faithful. That is, because they are believers, or are Christians -πιστοι; 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 labours of the servant," or enjoyed the fruits of their labours,--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." Rob. Lex. 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 endeavouring to further the interests of religion. There ought, therefore, to be the more respect shown to them, and the more cheerful service rendered them.

(1) "faithful" "believing"