1 Timothy 6:1–2

September 3rd, 2024| Topic: 1 Timothy, aBeLOG | 0

The service of believing slaves towards their masters, a benefaction bestowed by the former upon the latter, is paradigmatic of selflessness and godliness in the divine household, as believers serve one another with good works, thus enhancing the reputation of God.

In 6:2, it appears that that situation is of believing slaves working for believing masters; therefore, it seems that 6:1 deals with the case of believing slaves working for unbelieving masters. In the latter case, godly behavior that honors masters is called for “so that the name of God and the teaching may not be blasphemed” (6:1). These slaves were perhaps the only believers seen by these non-Christians. Personal freedom is apparently less of an important matter than the reputation of God.

But it is important to note is that first century Greco-Roman slavery was very different from modern-day slavery that has existed, and continues to exist, since the fifteenth century. Slaves in Paul’s time could own property and run their own businesses: some even found openings as musicians, medical advisers, educators, stewards, and companions of the elderly. Their owners often hired them out to work for others and these slaves were paid for their work. Some slaves even had their own slaves. Besides, slaves could change of legal status from enslavement into liberty was quite easy to accomplish: there were many ways in which slaves could be released. That, of course, is quite unlike modern f slavery in many parts of the world. All that is not to say that the ancient institution was totally good and needed no change. But on the whole, the closest analogy to this ancient situation in modern times is the employer–employee relationship.

In any case, in God’s economy and in the divine household, the spiritual status of slave is no different from that of one who is free; in essence, in ontology, they stand equal before God. But equality in Christian essence does not obviate the responsibility of attending to one’s duties within a social hierarchy.

The phrase “those who benefit from the good work” (6:2), likely points to (believing) masters who are recipients of the service of slaves, their fellow-believers. This is quite a surprising statement, for it is usually the person higher in the hierarchy and the one in authority who is considered a benefactor. Thus Paul has, against the contemporary grain, depicted the unusual role of a slave as one who confers benefits upon, and does good works for, another—in this case for the slave’s master, a fellow believer and a beloved one.

The reason why the slave-master relationship shows up in a pastoral epistle to Timothy must be that selfless service is of the essence in the community of believers. If slaves can thus be benefactors, how much more can others, free men and women, be benefactors serving one another in the body of Christ with good works?

In effect, then, Paul’s exhortations here subvert the traditional order, as he reverses the language of honor and shame: slavery as a good works-benefaction upon masters! In fact, Paul is asserting that such good works of benefaction are an honor and a privilege to engage in. And thereby, “the name of God and teaching” are not disparaged but doxologized. “These things,” Paul exhorts Timothy, he is to “teach and urge” (6:2), critical as they are for the proper functioning of the divine household.

[For more details, see my commentary on 1 & 2 Timothy, Titus.]