1 Timothy 6:1

Chapter VI

Ver. 1. Whoever are under the yoke as bond-servants, let them reckon their own masters worthy of all honour. The rendering in the Authorized Version, “as many servants as are under the yoke,” gives not an incorrect impression of the meaning to an English reader; but it does so merely from the ambiguity of the term servants, which may or may not mean bondmen. But in the Greek δοῦλοι there is no such ambiguity; its proper meaning was slave (having its root in δέω, I bind hence bondman), and, as ordinarily used, the δοῦλοι were those under yoke. (It must be noted, however, that while the meaning here and in many other passages i s plain enough, the usage of the New Testament in regard to δοῦλος is of some latitude. The usage, indeed, is derived from the Sept., in which the Hebrew עֶבֶד is sometimes rendered by δοῦλος, even in the case of persons whose service was entirely free (as David's towards Saul, 1Sa 19:4; 1 Samuel 26:18; 1 Samuel 29:3, etc.). It is, moreover, applied there to the relation and service of God's more peculiar instruments of working, very often by David to himself with reference to God, to whom he felt bound to render the fullest obedience (2 Samuel 7:21; Psalms 19:11; Psalms 27:9, and often elsewhere). This naturally led to a more extended and honourable use of the word by the New Testament writers than is found with classical. It is applied there to true Christians generally (Romans 6:16; 1 Peter 2:16; Revelation 2:20; Revelation 7:3, etc.); to apostles, prophets, and ministers of the New Testament church (Matthew 20:27; Matthew 24:45; Luke 2:29; Acts 4:29; Gal 1:10; 2 Timothy 2:24, etc.); to Moses, the highest authority in the old dispensation (Revelation 15:3); and even to Christ, the highest in the new (Philippians 2:7). In all such cases, the rendering slave, or bondman, would convey an entirely false impression; for while there is implied in the relation a binding or constraining element, it is that of willing, devoted love not of legal or outward compulsion. In some cases, also, when the relation is simply human, the term δοῦλος denotes plainly the higher class of dependants stewards or overseers (as in Matthew 18:23; Matthew 21:34; Matthew 25:14 sq.), not bondmen of any sort.) The general description properly goes first as many as, or whosoever are under the yoke; and then δοῦλοι specifies the particular kind of yoke under the yoke as bondmen. The tendency and purport of the exhortation manifestly is, to caution this part of the Christian community to beware of abusing their liberty in the gospel, of imagining that their spiritual calling and privileges entitled them to spurn the outward restraints under which they lay, and disregard the duties of their station. They were rather, on this very account, to behave toward their masters with becoming regard and submission, lest otherwise, as Chrysostom puts it, “if the master should see them carrying themselves loftily because of their faith, he should blaspheme, as if the doctrine were the ground of their insubordination; whereas, if he should see them obedient, he may the more readily believe, and attend to the things that are spoken.” Hence the special reason given by the apostle for the dutiful behaviour of the Christian bondmen is, that the name of God and His doctrine (or the teaching, namely, of the gospel) may not be blasphemed.