Albert Barnes Commentary 1 Timothy 6:2

"And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach and exhort." — 1 Timothy 6:2 (ASV)

And they that have believing masters. This refers to masters who are Christians. It is clear from this that Paul supposed that, at that time and under those circumstances, a man who had slaves under him might become a Christian. However, how long he might continue to hold his fellow human beings in bondage and yet be a Christian is quite a different question.

It is quite clear from the New Testament, as well as from present facts, that God may convert people when they are pursuing any kind of wickedness. The effect of religion, however, will in all cases be to lead them to cease doing wrong. It is not improbable that many who had owned slaves, in accordance with the prevailing custom in the Roman Empire, may have been converted—for the fact that a person has been living a life of sin does not prevent the possibility of their conversion.

There is no evidence that Paul refers here to any who had bought slaves after they were converted, nor is there any indication of any such transaction among Christians in the New Testament. Nor is there any indication 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 practice 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, this passage 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, just as many have been converted in the practice of all other kinds of wickedness. What their duty was after their conversion was another question, and what the duty of their "servants," or slaves, was, was another question still. It is only this latter question that the apostle is considering here.

Not despise them, because they are brethren. This means not to treat them with any lack of the respect due to their station. The word used here sometimes denotes to neglect, or, not to care for (Matthew 6:24; Luke 16:13). Here it is not necessary to suppose that it denotes actual contempt, but only that lack of respect which might possibly arise in the mind, if not well instructed or not on its guard, among those who were servants or slaves.

It was to be expected that the effect of both the master and the slave embracing religion would be to produce in the mind of the servant a lack of respect and deference for his master. This danger was to be expected from the following causes:—

1. Christianity taught that all people were made of one blood (Acts 17:26) and were by nature equal. 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 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 readiness than they did before the master was converted, or serve them with more cheerfulness because they were Christians. The reasons for this were that the master was now more worthy of affectionate regard, and the servant might look for better treatment from him. (Compare to the notes on Ephesians 6:6).

Because they are faithful. That is, because they are believers, or Christians—pistoi; the same word that in the beginning of the verse is rendered believing. It does not mean here that they were "faithful" to their servants or their God, but merely that they were Christians.

And beloved. This probably means "beloved of God," for the word is often used this way. As they are the friends of God, those who are servants should show them more respect. The idea is simply that one whom God loves should be treated with more respect than if he were not so loved; or, a good person deserves more respect than a wicked person. In all relationships of life, we should respect those above us more in proportion to the excellence of their character.

Partakers of the benefit. This refers to the benefit that the gospel imparts—for the connection requires us to understand it this way. 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 treating them with more respect?

It would instead be a reason for treating them with less respect, because they were living on the proceeds of unrequited toil. But the true reason given is that the master had been permitted by the grace of God 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 what was dear to the heart of the servant. Instead, they 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. Therefore, more respect should be shown to them, and more cheerful service rendered to them.