Charles Ellicott Commentary 1 Timothy 6:1

"Let as many as are servants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine be not blasphemed." — 1 Timothy 6:1 (ASV)

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 recognized 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 regularly ministered—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 and 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 and shameful to man—would have been to preach and 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. They uprooted no ancient landmarks and alarmed no ancient prejudices, content to live in the world as it was and to do its work as they found it—trusting that by a new and lovely example, they would slowly and surely raise men to a higher level, knowing well that at last, through unselfishness, loving self-denial, and brave patience, 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 honor 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 put master and slave on an equality on earth. Let these, by their conduct to unbelieving masters, paying them all loving respect and honor, 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, and 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 action, on the part of professed servants of God which gives occasion to the enemies of the Lord to blaspheme, is always considered in Holy Scripture as a sin of the deepest dye. Compare Nathan’s words to King David (2 Samuel 12:14) and St. Paul’s reproach to the Jews (Romans 2:24).

Brethren.—The Apostles have won a hearing for the true Advent doctrine by their sympathetic treatment of it in the previous chapter; now they soften their correction of the false doctrine by using tender names.

By the coming.—Literally, for the sake of the coming, just as in English we adjure people to do a thing “for God’s sake.” It is a stronger form of adjuration than the simple “by,” since it implies that the thing or person invoked will suffer if the action is left unperformed. The Coming of Christ and the meeting with the beloved dead would not be so bright, so perfect, perhaps so soon, if the Thessalonians allowed themselves to be misled about it.

Our gathering together.—The specific Greek word is the same as that used in Hebrews 10:25 of the assembling for the Lord’s Supper, and nowhere else, so that some have interpreted it in the same sense here. In verb form it is thus used in 1 Thessalonians 4:17. The close connection between the two “gatherings together” may be seen in 1 Corinthians 11:26. The “our” means the meeting of the dead and the living together.

Paul, and Silvanus, and Timotheus.—The company which dispatched the First Epistle is not yet broken up. This proves that the Second Epistle was written before the end of the second missionary journey, for after that time we do not read of Silvanus being in the company of St. Paul. The salutation is precisely the same as in the First Epistle, except for the last clause of 2 Thessalonians 1:2, which is wrongly added there, but is rightly included here.

Finally.—The practical portion is introduced in the same manner as in the First Epistle (1 Thessalonians 4:1), meaning “for the rest,” or “as to what I have yet to say.”

Pray for us.—St. Chrysostom remarks: “He himself had prayed for them; now he asks them to pray for him.” How much of a Christian teacher’s power, increasing as time goes on, comes from the accumulation of intercession from his spiritual children! St. Paul leaves people praying for him everywhere (Romans 15:30; 2 Corinthians 1:11; Ephesians 6:18–19; Colossians 4:3; 1 Thessalonians 5:25).

In all these cases, the request is for active help in his work of evangelizing. “Not that he might fall into no danger,” says St. Chrysostom, “because he was appointed to that” (compare to 2 Timothy 2:9). The word “That” in the apostle's request stands for “in order that,” and does not merely introduce the subject of the prayer.

May have free course.—Quite literally, as in the margin, may run along. Speed and security are contained in this idea: no hesitation about the next turn, no anxious picking of the way, and no opposition from devils and bad men. Bengel compares Psalm 147:15.

And be glorified.—The word does not mean merely “obtain applause,” “win distinction,” as a successful runner; it always implies the recognition or acknowledgment of inherent admirable qualities (see Notes on 2 Thessalonians 1:12; 1 Thessalonians 2:6).

Even as it is with you.—Such praise would encourage the Thessalonians to pray for him with greater fervor and assurance. “With you” means, in the Greek, “in your direction,” “on turning to you”: people had only to look at Thessalonica, and they were forced to recognize the character of the gospel.