1st Timothy Chapter 6 verse 1 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 1. - Are servants for servants as are, A.V.; the doctrine for his doctrine, A.V. Servants; literally, slaves. That slaves formed a considerable portion of the first Christian Churches may be inferred from the frequency with which their duties are pressed upon them (see 1 Corinthians 7:21-22; 1 Corinthians 12:13; Ephesians 6:5-8; Colossians 3:11, 22; 1 Peter 2:18 (οἱ οἰκέται); see also 1 Corinthians 1:27-29). It must have been an unspeakable comfort to the poor slave, whose worldly condition was hopeless and often miserable, to secure his place as one of Christ's freemen, with the sure hope of attaining "the glorious liberty of the children of God." Under the yoke; i.e. "the yoke of bondage" (Galatians 5:1). Perhaps the phrase contains a touch of compassion for their state (comp. Acts 15:10). How beautiful is the contrast suggested in Matthew 11:29, 30! Masters (δεσπότας); the proper word in relation to δοῦλος. The doctrine (ἡ διδασκαλία); equivalent to "Christianity," as taught by the apostles and their successors (see the frequent use of the word in the pastoral Epistles, though with different shades of meaning (1 Timothy 1:10; 1 Timothy 4:6, 13, 16; 1 Timothy 5:17; 2 Timothy 3:10; 2 Timothy 4:3; Titus 1:9; Titus 2:10, etc.). Blasphemed (compare the similar passage, Titus 2:5, where ὁ λόγος τοῦ Θεοῦ answers to ἡ διδασκαλία here). Βλασφημεῖν does not necessarily mean "blaspheme" in its restricted sense, but as often means "to speak evil of," "to defame," and the like. If Christian slaves withheld the honor and respect due to their masters, it would be as sure to bring reproach upon the Christian doctrine as if it taught insubordination and rebellion.

Ellicott's Commentary

Ellicott's Commentary for English ReadersVI.(1) Let as many servants as are under the yoke count their own masters worthy of all honour.--From questions connected with the presbyters and others among the recognised ministers and officials of the church, St. Paul passes on to consider certain difficulties connected with a large and important section of the congregations to whom these presbyters were in the habit of ministering--the Christian slaves.It was perhaps the most perplexing of all the questions Christianity had to face--this one of slavery. It entered into all grades and ranks. It was common to all peoples and nations. The very fabric of society seemed knit and bound together by this miserable institution. War and commerce were equally responsible for slavery in the Old World. To attempt to uproot it--to preach against it--to represent it in public teaching as hateful to God, shameful to man--would have been to preach and to teach rebellion and revolution in its darkest and most violent form. It was indeed the curse of the world; but the Master and His chosen servants took their own course and their own time to clear it away. Jesus Christ and His disciples, such as St. Paul and St. John, left society as they found it, uprooting no ancient landmarks, alarming no ancient prejudices, content to live in the world as it was, and to do its work as they found it--trusting, by a new and lovely example, slowly and surely to raise men to a higher level, knowing well that at last, by force of unselfishness, loving self-denial, brave patience, the old curses--such as slavery--would be driven from the world. Surely the result, so far, has not disappointed the hopes of the first teachers of Christianity.This curse at least is disappearing fast from the face of the globe. St. Paul here is addressing, in the first place, Christian slaves of a Pagan master. Let these, if they love the Lord and would do honour to His holy teaching, in their relations to their earthly masters not presume upon their new knowledge, that with the Master in Heaven "there was no respect of persons;" that "in Jesus Christ there was neither bond nor free, for all were one in Christ." Let these not dream for an instant that Christianity was to interfere with the existing social relations, and to put master and slave on an equality on earth. Let these, by their conduct to unbelieving masters, paying them all loving respect and honour, show how the new religion was teaching them to live.That the name of God and his doctrine be not blasphemed.--There would indeed be a grave danger of this, if the many Christian slaves, instead of showing increased zeal for their masters' service, should, as the result of the teaching of the new society they had joined, become morose, impatient of servitude, rebellious. Very soon in Pagan society would the name of that Redeemer they professed to love, and the beautiful doctrines He had preached, be evil spoken of, if the teaching were for one moment suspected of inculcating discontent or suggesting rebellion. An act, or course of acting, on the part of professed servants of God which gives occasion to the enemies of the Lord to blaspheme, is ever reckoned in Holy Scripture as a sin of the deepest dye. Compare Nathan's words to King David (2Samuel 12:14) and St. Paul's reproach to the Jews (Romans 2:24).