Exegetical and Hermeneutical Commentary of 1 Timothy 6:2
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.
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.’
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
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 – 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. Robinsons 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
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.] . 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 is nowhere used to denote the Gospel. One of Uffenbach’s MSS. has , 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 , 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
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Satans 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.
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Andrather, “But.”The opposition is between those Christian slaves under the yokeof heathen, and those that have believing masters (he does notuse the phrase “under the yoke” in the latter case, forservice under believers is not a yoke). Connect the followingwords thus, “Let them (the slaves) not, because they (themasters) are brethren (and so equals, masters and slaves alikebeing Christians), despise them (the masters).”
but rather, c.”butall the more (so much the more: with the greater good will) do themservice because they (the masters) are faithful (that is, believers)and beloved who receive (in the mutual interchange of relativeduties between master and servant so the Greek) the benefit”(English Version violates Greek grammar). This latterclause is parallel to, “because they are brethren”; whichproves that “they” refers to the masters, not theservants, as TITTMANNtakes it, explaining the verb in the common sense (Luk 1:54;Act 20:35), “who sedulouslylabor for their (masters’) benefit.” The very term “benefit”delicately implies service done with the right motive,Christian “good will” (Eph6:7). If the common sense of the Greek verb be urged, thesense must be, “Because they (the masters) are faithful andbeloved who are sedulously intent on the benefiting” oftheir servants. But PORPHYRY[On Abstinence, 1.46] justifies the sense of the Greekverb given above, which also better accords with the context; forotherwise, the article “the,” will have nothing inthe preceding words to explain it, whereas in my explanation above”the benefit” will be that of the slaves’ service.
These things teach(1Ti 4:11; Tit 2:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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:
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.
Fuente: John Gill’s Exposition of the Entire Bible
Let not despise them ( ). Negative imperative active third plural of , to think down on. See 4:12. He must not presume on the equality of Christian brotherhood not allowed by the state’s laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master’s position, see 1Cor 7:22; Phlm 1:16.
But rather ( ). Render the Christian Master better service.
They that partake of the benefit ( ). For (genitive case after participle) see Ac 4:9, only other N.T. example of this old word. Present middle participle of , old verb, to take in turn, to lay fast hold of, in N.T. only here, Luke 1:54; Acts 20:35.
Fuente: Robertson’s Word Pictures in the New Testament
Partakers of the benefit [ ] . The verb means to take hold of; hence, to take hold for the purpose of helping; to take up for, as Luk 1:54; Act 20:35. o P. Euergesia, benefit only here and Act 4:9. Better, kindly service. Rend. they that busy themselves in the kindly service. 126 The reference is to the kindly acts which the masters do to their slaves; not to the benefits received by the slaves. Comp. Gal 5:13.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they that have believing masters” (hoi de pistous echontes) “And the ones believing, having despotic masters who believe.” Those despotic masters refer to those who bought and, economically by right in the social order, owned the slaves, at a fixed market value, the same as cattle. Yet Christianity would have each to act as brother to the other.
2) ” Let them not despise them “ (me kataphroneitosan) “Let them not despise or lightly hold or respect them.” The place of both master and slave was brought to a higher plane of respect for each other in society, through Jesus Christ; it did not set one against the other.
3) “Because they are brethren” (hoti adelpoi eisin) “Because brethren they are,” in the new nature, on a spiritual plane. Yet Paul did not advocate anarchy against that social system or set master against slave and brother against brother. Gal 3:28.
4) “But rather do them service” (alla mallon douleuetosan) “But rather let them serve as slaves,” or let them do service for the Lord as slaves. No person is so low-born that he cannot serve Christ, Tit 2:9-10.
5) “Because they are faithful and beloved” (hoti pistoi eisin kai agapetoi) “Because faithful and beloved ones they are,” the masters who are believers, Col 4:1; Eph 6:9.
6) “Partakers of the benefit” (oi tes euergesias antilambanomenoi) “The ones (masters) receiving in return good service.” The slave-servant who became a Christian was to be a better servant to his master than ever before, and the Christian master was to be a better master to his slave-servants than before they became brethren; 1Co 7:20-22; Phm 1:16-18.
7) “These things teach and exhort.” (tauta didaske kai parakalei) “These kind of things teach thou and motivate,” or, “exhort by calling alongside or counseling.” The things referred to are social, ethical, and Christian moral responsibilities of slaves or servants to masters, and masters to servants, as employers and employees in Christ, 1Co 10:31.
THE SLAVE WINNING HIS MASTER FOR CHRIST
Many a heathen master was rebuked amid his career of profligacy by the saintly lives of Christian slaves who had given themselves up to the Lord of purity; and probably the hearts of many were touched through the prayers of those they had despised. We have read of a negress in the Southern states who was caught praying by her master and cruelly beaten for her pains. Stripped and tied fast to the post, as the blood-stained whip ceased for a moment to fall on the quivering flesh, she was asked if she would give over praying. “No, massa, never!!” was the answer; “I will serve you, but I must serve God.” Again the lashes rained down on her bleeding back; but when once more they ceased, the voice of the follower of Jesus was heard praying, “0 Lord, forgive poor massa, and bless him.” Suddenly the whip fell from his hand; stricken with the finger of God, he broke down in penitence. Then and there the prayer was answered — the godless master was saved through the faithfulness of the slave he had despised.
-Gray & Adams Bible Commentary
Fuente: Garner-Howes Baptist Commentary
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. (116) 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.
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.
(116) “Let us learn to honor the graces of God when they shall be placed before our eyes; and when we shall see a man who has some token of the fear of God and of faith, let us value him so much the more, that we may seek to cherish the closest friendship with him, that we may bear with him as far as we are able, and that we may desire to be on good terms with him. And let every one consider what is said here, that, since God has thus brought us together, it is that we may know that it is in order that he may make us all his heirs, that we have one Spirit to guide us, one faith, one Redeemer, one baptism, for all this is included in the word Benefit. Since therefore we have that, let us learn to esteem the graces of God, in order that they may lead us to all mutual kindness, and that we may act in accordance with the lesson which Paul teaches us in another passage, (Eph 4:2,) namely, that we owe to each other brotherly love for that is “a bond’ which ought to be reckoned sufficient for uniting us.’ — Fr. Ser.
Fuente: Calvin’s Complete Commentary
(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 brothers 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And those who have believing masters, let them not despise them, because they are brothers, but let them serve them the rather, because they who partake of the benefit are believing and beloved.’
The same principle applies to slaves of Christian masters. They might meet in the same church as brothers in Christ. The slave might even be a respected elder. But outside the church he must still remember his responsibility to serve well, as by it he serves Christ well. And he must not be disrespectful in attitude or response. Rather such slaves must serve their masters the more diligently, firstly because their masters were, as brothers, beloved, and secondly knowing that whatever riches benefited their master would be partly used in Christ’s service. Thus it was Christ Who suffered when they were slack, and Christ Who benefited when they were industrious. Furthermore this would mean that they were doing what they were doing in the sight of God and in order to please Him (Eph 6:6).
Fuente: Commentary Series on the Bible by Peter Pett
Paul Now Expresses His Opinion Of Those Who Introduce Problems To The Church By Their False Teaching And Points Out That True Godliness Results In Contentment So That Having Sufficient Food And Clothing Should Be Enough For Any Christian Whose Main Thought Should Be On Serving Christ ( 1Ti 6:2 b-8 ).
This passage is clearly transitional in the letter. It undoubtedly closes off the chiasmus commencing at 1Ti 4:1, but it also commences a final chiasmus in its own right. For the remainder of this chapter forms such a chiasmus, which is built around an ascription of praise and glory to God and to the Lord, Jesus Christ, as follows:
Description of false teachers (1Ti 6:3-5).
The dangers of uncertain riches (1Ti 6:6-10).
The charge to Timothy in the light of the glory of God (1Ti 6:11-16).
A charge to those who are rich (1Ti 6:17-19).
Timothy is to guard the truth and turn away from the false teachers (1Ti 6:20-21).
This putting of a chiasmus as straddling other chiasmi is not unusual in Scripture. It very plainly also occurs in Acts (see our commentary).
It would appear that the false teachers were doing well financially out of their teaching which might well have included the idea of sacrificial giving by their adherents – to them – thus theoretically demonstrating other-worldness. Heresies can regularly be detected by how rich their leaders are. But the thoughts of Christians on the other hand should be on godliness with contentment so that they are satisfied with having sufficient to live on. This was the difference between the two. The false teachers spoke of heavenly things so that they might have earthly gain. The true Christian dedicated all his earthly things so that he might have heavenly gain. Indeed Paul himself was falsely accused of the first, and exemplified the second.
It is difficult for us to realise how popular preachers of various philosophical ideas could be in those days. They were the substitute for television and could build up the fame of pop stars. Many would flock to hear them. And they quite blatantly did it for payment. Thus the teachers here may have been similar to that, something which is suggested by the references to their desire for gain. And by their subtle incipient Jewish gnosticism it would appear that they had gained good support, even by some in the churches of Ephesus. So Paul wants to make clear that their message is bankrupt.
Analysis.
a
b He is puffed up, knowing nothing, but doting about questionings and disputes of words, of which comes envy, strife, railings, evil surmisings, wranglings of men corrupted in mind and bereft of the truth (1Ti 6:4 b-5 a).
c Supposing that godliness is a way of gain (1Ti 6:5 b).’
d But godliness with contentment is great gain, for we brought nothing into the world, for neither can we carry anything out (1Ti 6:6-7).
c But having food and covering we will be content with those (1Ti 6:8).
b But those whose minds are set on being rich fall into a temptation and a snare and many foolish and hurtful longings, such as drown men in ruin and destruction, for the love of money is a root of all kinds of evil (1Ti 6:9-10 a).
a Which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows (1Ti 6:10 b).
Note that in ‘a’ they teach a different doctrine than that which is according to godliness, and in the parallel people have thereby been led astray from the faith. In ‘b’ those whose minds are set on questionings and arguments about words begin to behave badly because they have erred from the truth, while in the parallel those whose minds are set on riches are possessed with the kind of longings that destroy men. In ‘c’ the false teachers think that godliness ought to produce gain, while in the parallel the truly godly are content with food and clothing. Centrally in ‘d’ Paul declares that godliness with contentment is all that matters, for in the end we have to leave everything else behind.
Fuente: Commentary Series on the Bible by Peter Pett
‘These things teach and exhort.’
Timothy is called on to teach and exhort what Paul has shown him. This may refer to the whole letter, or the section from 1Ti 4:1 onwards, or to what now follows, or indeed all, for that was his intention.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 6:2. Because they are faithful and beloved, &c. Dr. Heylin reads it, but serve them better, because they are Christians, and to be loved, as partakers of the same advantages. See the Syriac version.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] But (see above) let those who have believing masters not despise them because (belongs to only, containing the ground of their contempt, not to the exhortation ) they (the masters, not the slaves) are brethren, but all the more serve them ( has the emphatic position: cf. Eph 5:11 , where it merely signifies ‘rather,’ and the verb has the emphasis, . Cf. also Hom. Od. . 369, : and in the same sense , Herod. i. 94, , , iii. 104; iv. 181. “The slaves who were under heathen masters were positively to regard their masters as deserving of honour; the slaves under Christian masters were, negatively , not to evince any want of respect. The former were not to regard their masters as their inferiors, and to be insubordinate; the latter were not to think them their equals, and to be disrespectful.” Ellicott), because those who receive (mutually receive: the interchange of service between them in the Christian life being taken for granted, and this word purposely used to express it. So Eur. Andr. 742 ff., | , . | , , . This sense, in the active, also occurs Theogn. 110, , . And Plut. Pericl. circa init. has it with the middle and the genitive construction, , ; and so Porphyr. de abstinentia, i. 46, . On other senses, see below) the benefit (of their . There is an apt and interesting passage in Seneca, de beneficiis, iii. 18: ‘Quritur a quibusdam, an beneficium dare servus domino possit?’ This question he answers in the affirmative: ‘servos qui negat dare aliquando domino beneficium, ignarus est juris humani: refert enim, cujus animi sit qui prstat, non cujus status:’ and at some length explains when, and how, such benefits can be said to be bestowed. The passage is remarkable, as constituting perhaps one of those curious indications of community of thought between the Apostle and the philosopher which could hardly have been altogether fortuitous. For instance, when Seneca proceeds thus, “Quidquid est quod servilis officii formulam excedit, quod non ex imperio sed ex voluntate prstatur, beneficium est,” we can hardly forbear connecting the unusual sense here of after the , with the moralist’s discussion) are faithful and beloved .
Very various meanings and references have been assigned to these last words. Chrys., Thl., Grot., Kypke, al., interpret of the kindness of the master to the slave (“ quia fideles sunt et dilecti qui beneficii participes sunt (vulg.): primum, quia fide in Deum sunt prditi: deinde diligendi eo nomine quod curam gerant, ut vobis benefaciant: id est ut vos vestiant, pascant, ab injuriis protegant.” Grot.). On the other hand, Ambr. (?), Lomb., Th.-Aq., Calv., Beza, Bengel, al., understand it of God’s grace in redemption. But thus, if we make . . the subject, as by the article it must be, the sentence will express nothing but a truism: if we escape from this by turning those words into the predicate (as E. V., “because they are faithful and beloved, partakers of the benefit”), we are violating the simplest rules of grammar. These things (viz. those immediately preceding, relating to slaves) teach and exhort.
1Ti 6:2 . A Christian slave would be more likely to presume on his newly acquired theory of liberty, equality and fraternity in relation to a Christian master than in relation to one that was a heathen. The position of a Christian master must have been a difficult one, distracted between the principles of a faith which he shared with his slave, and the laws of a social state which he felt were not wholly wrong. 1Co 7:22 and Phm 1:16 illustrate the position.
: serve them all the more, magis serviant (Vulg.).
For this use of cf. Rom 14:13 , 1Co 5:2 ; 1Co 6:7 ; 1Co 6:9 , Eph 4:28 ; Eph 5:11 . Ignat. Polyc . 4 says of Christian slaves, , .
, . . .: The Christian slave is to remember that the fact of his master being a Christian, believing and beloved , entitles him to service better, if possible, than that due to a heathen master. The slave is under a moral obligation to render faithful service to any master. If the spiritual status of the master be raised, it is reasonable that the quality of the service rendered be not lowered, but rather idealised. “ The benefit is the improved quality of the service, and they that partake of or enjoy it are the masters” (Field in loc .). So Vulg., qui beneficii participes sunt .
has its usual non-religious signification, as in Act 4:9 . It does not indicate the goodness of God in redemption, as suggested in A.V., influenced no doubt directly by Calvin and Beza, though the explanation is as old as Ambr., because they are faithful and beloved, partakers of the benefit . On the other hand, it is more natural to use of the kindness of an employer to a servant or employee, than of the advantage gained by the employer from his servant’s good-will. Accordingly Chrysostom takes it here in the former sense, the whole clause referring to the slaves. Von Soden, taking similarly, renders, as those who occupy themselves in doing good . No doubt the best reward of faithful service is the acquisition of a character of trustworthiness and the grateful love of the master to whom you are invaluable; but it is rather far-fetched to read this subtle meaning into the passage before us. In support of the view taken above, Alford quotes from Seneca, De Beneficiis , iii. 18, a discussion of the query, “An beneficium dare servus domino possit?” which Seneca answers in the affirmative, adding further: “Quidquid est quod servilis officii formulam excedit, quod non ex imperio sed ex voluntate praestatur, beneficium est”. See Lightfoot, Philippians , 270 sqq., St. Paul and Seneca .
: properly means to lay hold of , hence to help , as in reff.; and the Harclean Syriac gives that sense here. Like our English word apprehend , it passes from an association with the sense of touch to an association with the other senses or faculties which connect us with things about us. Field ( in loc .) gives examples of the use of as expressive of a person being sensible of anything which acts upon the senses, e.g. , the smell of a rose. The Peshitta agrees with this. Alford renders mutually receive , by which he seems to intend the same thing as Ell., who suggests that has “a formal reference to the reciprocal relation between master and servant”. Field rejects this because “receive in exchange” is , and the examples cited by Alf. are middle only in form.
: See note on 1Ti 4:13 .
believing. App-130.
do . . . service. App-130.
faithful. Some as “believing”.
beloved. App-136.
partakers = those who are partaking. Greek. antilambanomai. See Act 20:35.
benefit = good work. Greek. euergesia. See Act 4:9,
exhort. App-134.
2.] But (see above) let those who have believing masters not despise them because (belongs to only, containing the ground of their contempt,-not to the exhortation ) they (the masters, not the slaves) are brethren, but all the more serve them ( has the emphatic position: cf. Eph 5:11, where it merely signifies rather, and the verb has the emphasis, . Cf. also Hom. Od. . 369, : and in the same sense , Herod. i. 94,- , , iii. 104; iv. 181. The slaves who were under heathen masters were positively to regard their masters as deserving of honour;-the slaves under Christian masters were, negatively, not to evince any want of respect. The former were not to regard their masters as their inferiors, and to be insubordinate; the latter were not to think them their equals, and to be disrespectful. Ellicott), because those who receive (mutually receive: the interchange of service between them in the Christian life being taken for granted, and this word purposely used to express it. So Eur. Andr. 742 ff., | , . | , , . This sense, in the active, also occurs Theogn. 110, , . And Plut. Pericl. circa init. has it with the middle and the genitive construction,- , ; and so Porphyr. de abstinentia, i. 46, . On other senses, see below) the benefit (of their . There is an apt and interesting passage in Seneca, de beneficiis, iii. 18: Quritur a quibusdam, an beneficium dare servus domino possit? This question he answers in the affirmative: servos qui negat dare aliquando domino beneficium, ignarus est juris humani: refert enim, cujus animi sit qui prstat, non cujus status: and at some length explains when, and how, such benefits can be said to be bestowed. The passage is remarkable, as constituting perhaps one of those curious indications of community of thought between the Apostle and the philosopher which could hardly have been altogether fortuitous. For instance, when Seneca proceeds thus, Quidquid est quod servilis officii formulam excedit, quod non ex imperio sed ex voluntate prstatur, beneficium est, we can hardly forbear connecting the unusual sense here of after the , with the moralists discussion) are faithful and beloved.
Very various meanings and references have been assigned to these last words. Chrys., Thl., Grot., Kypke, al., interpret of the kindness of the master to the slave (quia fideles sunt et dilecti qui beneficii participes sunt (vulg.): primum, quia fide in Deum sunt prditi: deinde diligendi eo nomine quod curam gerant, ut vobis benefaciant: id est ut vos vestiant, pascant, ab injuriis protegant. Grot.). On the other hand, Ambr. (?), Lomb., Th.-Aq., Calv., Beza, Bengel, al., understand it of Gods grace in redemption. But thus, if we make . . the subject, as by the article it must be, the sentence will express nothing but a truism: if we escape from this by turning those words into the predicate (as E. V., because they are faithful and beloved, partakers of the benefit), we are violating the simplest rules of grammar. These things (viz. those immediately preceding, relating to slaves) teach and exhort.
1Ti 6:2. , brethren) and in that respect equal.-, are) viz. the masters. Servants (slaves) might seek a pretext for refusing obedience, whether they had believing or unbelieving masters. Both sins are met (counteracted).-, let them do service) let them remain in the household.- are faithful and beloved) Supply, the masters, beloved, having experienced the Divine love, and then in consequence showing love to their servants (slaves).- , [Eng. Vers. partakers of the benefit, but Bengel] subserving the [divine] beneficence) Beneficence is the beneficence of God, as the word, the name, the Spirit, the wrath, stand for the word of God, the name of God, etc. Believing masters, as being benefactors [, taken out of ], subserve this beneficence. Believers experience the heavenly beneficence towards men, and subserve it; for example, masters towards their household, and through their household towards others. This by implication teaches also believing masters their duty: 1Ti 6:17 also teaches it.
1Ti 6:2
And they that have believing masters, let them not despise them,-Here he recognizes that believers could be masters. In the spiritual kingdom they were one in Jesus Christ, brethren invested with equal rights; [and the slave might conclude that this destroyed the earthly relation of master and slave. But this spiritual relationship though, it must influence and modify the civil relationship, did not dissolve it. In civil relation they were still master and slave, and a Christian is forbidden to cease to honor and be obedient to the civil relation.]
because they are brethren;-The slave would think because his master was a Christian he ought to set him free because he was his brother, and if he did not he would condemn or despise him.
but let them serve them the rather, because they that partake of the benefit are believing and beloved.-On the other hand, let the service be more cheerful because they are brethren who partake of the benefits of service. Paul impresses that they ought to prefer to work for a Christian master because a brother was helped by their labors.
These things teach and exhort.-It is likely that disturbances had taken place over these questions. On such questions it would be easy to arouse deep feelings in slaves. From the severity of the denunciation in the next verse of those who teach differently, we may justly conclude that evil- disposed persons had been teaching differently and arousing discontent and a rebellious spirit.
believing: Col 4:1, Phm 1:10-16
let: Gen 16:4, Gen 16:5, Num 16:3, Mat 6:24, 2Pe 2:10, Jud 1:8
because they are brethren: 1Ti 5:1, Mat 23:8, Mat 25:40, Rom 8:29, Gal 3:26-29, Col 3:11
because they are: Gal 5:6, Eph 1:1, Eph 1:15, Col 1:2, Col 1:4, Col 3:12, 2Th 1:3, Phm 1:5-7
faithful: or, believing
partakers: Joe 2:28, Rom 11:17, Eph 3:6, Heb 3:1, Heb 3:14, 1Pe 5:1
These: 1Ti 4:11, Tit 2:1, Tit 2:15, Tit 3:8
Reciprocal: Gen 16:8 – Sarai’s maid Gen 24:33 – General Rth 2:4 – And they Mal 1:6 – a servant Mat 8:6 – my Luk 7:8 – and he goeth Act 10:7 – two Rom 1:7 – beloved 1Co 14:3 – exhortation Col 3:22 – obey 1Th 2:11 – General 1Ti 3:11 – faithful Tit 2:9 – servants Phm 1:16 – a brother Phm 1:17 – thou count 1Jo 1:3 – ye also
1Ti 6:2. Masters sometimes were among those who became Christians. A slave might think that when his master became a believer, that he (the master) would not be as particular about requiring good service of his slaves, and so he would become indifferent about his duties and services. Instead, the servant was not to despise (belittle or think lightly of) his master, but must recognize him in even a higher relationship, that of a brother. Partakers of the benefit. Master and slave alike, after becoming Christians, become partakers of the benefit of the improved service of the Christian slave. Teach and exhort. This is a significant phrase as the words are arranged. To exhort means to insist that one perform his known duty. It was in order, then, to insist on the brethren that they do their duty, after being taught what it was.
1Ti 6:2. Because they are brethren. The risk contemplated was, lest the new sense of fraternity should pass into a revolutionary claim to equality. Slaves were not to despise their masters because they (the masters) were brothers in Christ. That was a ground for a new loyalty and a more thorough obedience.
Because they are faithful and beloved, partaken of the benefit. It is difficult to say what was in the minds of the translators of the Authorised Version. As it stands, it suggests the idea that the benefit is some preeminent good, like the gift of eternal life. The rendering is, however, altogether wrong, and we must read, because they who receive the benefit (i.e. as on a footing of reciprocity) are faithful and beloved. We note in this the delicate and generous tact with which St. Paul, following or coinciding with Seneca,[1] implies that in the increased activity of their service slaves may assume a new position as benefactors, and as it were confer a favour on their masters.
[1] Seneca discusses the question whether a slave could rightly be said to confer a favour or benefit on his mister, and answers it in the affirmative.
1Ti 6:2 b 1Ti 6:21. Final Words.
(a) 1Ti 6:2 b 1Ti 6:10. The Errorists, and a Fundamental Error.Such, then, is Pauls charge. Those who teach otherwise are conceited and ignorant, morbidly busying themselves with wordy controversy. From these, among other evils, one crucial error proceedsthe theory that religion is a means of worldly profit (cf. Tit 1:11). Now even in this life religion is of great profiti.e. profit in terms of true happinessif accompanied by entire independence of ones circumstances (the meaning of contentment, cf. Php 4:11). For we can take out of the world no more material goods than we brought into it (Luk 12:20), but, with food and clothing, should be satisfied. Rich is the man whose godliness has taught him this. But those who set their desire on material wealth are in great peril. As well-known examples prove, all evils may spring from love of money.
1Ti 6:2 b. these things: i.e. the whole charge of the letter. This sentence (contrast RV) belongs to the present paragraph.
1Ti 6:3. sound: 1Ti 1:10*.
1Ti 6:4. questionings: 1Ti 1:3-11*.
1Ti 6:10. a root, etc.: better as AV.
Verse 2
Despise them; treat them with disrespectful freedom.–The benefit; the blessings of the gospel.
1Ti 6:2 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.
Oh wow, Paul had to add a little salt to the wounds. Not only do we have to be nice to our lost masters, but we have to be nice to the ones we go to church with too!
Notice that there are BELIEVERS which had slaves in Bible times. This is made quite clear in the book of Philemon as well. Again we see that Paul is not preaching against slavery – only giving guidelines for believers as they continue on in their present situation.
Now, to understand this passage, we might try to place ourselves into this situation. Being a slave, you know your master (owner) is a Christian. It would be very easy to fall into the trap of thinking that they should free you just because he is a believer. Despise is a good word to describe the feeling that would arise if you weren’t set free.
The word translated despise is used in Mat 6:24 and depicts hate. “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.”
A possible translation of the word would be disesteem or the opposite of esteem.
This is not to say that the believing slave owner should free his slaves, nor is it to say that they should keep their slaves. I am told that during our countries early days many believers kept slaves knowing that their lot would be much worse if they were owned by nonbelieiver.
It is to say that the slave should keep a proper attitude. On the other hand the reason to give them a proper attitude is because they are on the same level spiritually as the owner. Both slave and master are born again, both slave and master are bound for eternity, both slave and master are indwelt by Almighty God. This common bond should make it easier to keep proper attitudes – from both sides.
Paul adds “these things teach and exhort.” It must be that the church at Ephesus had some slaves with an attitude, and possibly some owners that were not handling their own business properly. Paul wants the church to encourage the proper attitude. In our world of employee/employer, we ought also to teach these things – that we keep our attitudes straight and proper and give honor to the higher up.
The term master here is the same word as is used in verse one – a tyrant.
“Do them service” is of interest. Service, is actually the term used of a slave – be in bondage to the master that is a believer. Not only are you owned, but you are to live your life as if you are owned.
There is a double benefit to this. If a slave is a good worker with a pleasant attitude, his master/employer will be very pleased with the slave – this often relates to good being aimed toward the slave/employee.
The last part of the verse seems to uplift the believing master. Paul via the Holy Spirit says of them, “they are faithful and beloved,” – faithful would be the Masters response to God while it seems to me that beloved would be God’s response to the master.
There is some discussion as to what the benefit relates to. Is it the benefits of salvation, or is it the benefit of the servant doing well?
Barnes held that it was benefit of salvation. “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? . . . . 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”
Wesley and Burkitt also viewed it as relating to salvation.
Adam Clarke on the other hand held that it was not the Gospel. “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.”
I would follow Barne’s thought I think specifically, however all are true by application.
In over thirty years of working I have never asked for a raise, or change in working conditions. God has always supplied in all areas of our life. I have been with employers that have been able to bless in a material way – and have, and I have been with employers that have not been able to bless. When material needs were needed, the Lord either moved the employers to raise the level of pay or God just did it on His own. Our responsibility is to treat our masters/employers correctly and allow God to care for the rest.
I worked with two different men that found their businesses in decline. As things deteriorated, I worked with them as best I could and as long as I could to work less hours to cut overhead.
There are two applications I would like to make.
1. The joy that ought to arise from having a Christian employer. I have had both and find working for a believer is very nice. The atmosphere of the work place is much less tense. You don’t have to worry about off colored conversations and quite often you don’t have to worry about being asked to do things that are against your belief.
2. The joy of an employer over having believers working for them. I worked for two Jewish men in Denver for a number of years. They went out of their way to hire believers. I’d guess that most of the time, there was at least 80% of the work force that was Christians.
The owners found the work ethic of the Christian was one that was profitable and less cumbersome to them.
I trust that we as employees and employers are living this passage each and every day.
I would like to finish these points of application with a comment by Ray Stedman that reflects how we should live. “Everything is going to rest upon how you feel about them. If you think they are ding-a-lings who are unworthy of your respect, then no matter how polite you may be when they are watching, your attitude toward them will be one of bitterness and resentment; you will be constantly trying to find ways to goof off and justify it, because of their attitude toward you. But Scripture says, “regard them as worthy of respect” — no matter what they are like, no matter how they treat you. Why? Because they are made in the image of God. Just like you, when God’s grace touches them, they are capable of reflecting his glory and beauty; they are the potential bearers of God himself, so they are to be treated with respect.”
I mentioned in the beginning that the yoke tends to also symbolize our relationship to God. I would like to share just one man’s walk in the yoke of the Lord.
John Wesley
He preached three messages a day average for over fifty-four years (about 44,000 sermons) while traveling 200,000 miles by horseback and carriage.
He did a four-volume commentary on the Bible, a dictionary, a large work on church history plus some grammars and medical books. Then there were the books on church music, his seven volumes of sermons and other misc. papers. Well then there was the fifty volume Christian Library that he edited.
He worked from 4:00 a.m. to 10:00 p.m. and broke only for meals. He was quoted during this time as saying “I have more hours of private retirement than any man in England.”
At 83 he was upset with himself for not being able to write more than 15 hours a day without his eyes bothering him. At 86 he was disappointed in himself because he could only preach twice a day. He was traveling up to fifty miles a day to preach all over England and Wales.
(Here are some other passages that speak to the slave/master relationship for the Christian for further study. Rom 12:2; 1Co 7:21-24; Eph 6:5-9; Col 3:22-25; Col 4:1; Tit 2:9; Phm 1:8-21; 1Pe 2:18.)
If you have the attitude that all you do is to assist God in the yoke with Him, then your attitude to your employer or employee will be proper.
If on the other hand you feel trapped in a yoke – having to serve with God, then your attitude will stink in every area.
God sent His Son to die for us. He owns us. We were bought with a price. Indeed, this passage relates directly to our relationship to God. We are slaves.
May we live like it.
6:2 {3} 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, {a} partakers of the benefit. {4} These things teach and exhort.
(3) The second rule: let not servants that have 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.
(a) Let this be sufficient, that with regard to those things which pertain to everlasting life, they are partakers of the same good will and love of God, as their masters themselves are.
(4) A general conclusion, that these things ought not only to be simply taught, but must with exhortations be diligently learned by them.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Peake’s Commentary on the Bible
Fuente: Abbott’s Illustrated New Testament
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Fuente: Geneva Bible Notes