[Footnote [44]: 1 Tim. vi. 1. 2. The following exposition of this passage is from the pen of ELIZUR WRIGHT, JR.:—
"This word [Greek: antilambanesthai] in our humble opinion, has been so unfairly used by the commentators, that we feel constrained to take its part. Our excellent translators, in rendering the clause 'partakers of the benefit,' evidently lost sight of the component preposition, which expresses the opposition of reciprocity, rather than the connection of participation. They have given it exactly the sense of [Greek: metalambanein], (2 Tim. ii. 6.) Had the apostle intended such a sense, he would have used the latter verb, or one of the more common words, [Greek: metochoi, koinonomtes, &c.] (See Heb. iii. 1, and 1 Tim. v. 22, where the latter word is used in the clause, 'neither be partaker of other men's sins.' Had the verb in our text been used, it might have been rendered, 'neither be the part-taker of other men's sins.') The primary sense of [Greek: antilambans] is to take in return—to take instead of, &c. Hence, in the middle with the genitive, it signifies assist, or do one's part towards the person or thing expressed by that genitive. In this sense only is the word used in the New Testament,—(See Luke i. 54, and Acts, xx. 35.) If this be true, the word [Greek: emsgesai] cannot signify the benefit conferred by the gospel, as our common version would make it, but the well doing of the servants, who should continue to serve their believing masters, while they were no longer under the yoke of compulsion. This word is used elsewhere in the New Testament but once (Acts. iv. 3.) in relation to the 'good deed' done to the impotent man. The plain import of the clause, unmystified by the commentators, is, that beleiving masters would not fail to do their part towards, or encouraged by suitable returns, the free service of those who had once been under the yoke.">[
- 1. The apostle addresses himself here to two classes of servants, with instructions to each respectively appropriate. Both the one class and the other, in Professor Stuart's eye, were slaves. This he assumes, and thus begs the very question in dispute. The term servant is generic, as used by the sacred writers. It comprehends all the various offices which men discharge for the benefit of each other, however honorable, or however menial; from that of an apostle[[45]] opening the path to heaven, to that of washing "one another's feet."[[46]] A general term it is, comprehending every office which belongs to human relations and Christian character.[[47]]
- [Footnote [45]: Cor. iv. 5.]
- [Footnote [46]: John, xiii, 14.]
- [Footnote [47]: Mat, xx, 26-28.]
- A leading signification gives us the manual laborer, to whom, in the division of labor, muscular exertion was allotted. As in his exertions the bodily powers are especially employed—such powers as belong to man in common with mere animals—his sphere has generally been considered low and humble. And as intellectual power is superior to bodily, the manual laborer has always been exposed in very numerous ways and in various degrees to oppression. Cunning, intrigue, the oily tongue, have, through extended and powerful conspiracies, brought the resources of society under the control of the few, who stood aloof from his homely toil. Hence his dependence upon them. Hence the multiplied injuries which have fallen so heavily upon him. Hence the reduction of his wages from one degree to another, till at length, in the case of millions, fraud and violence strip him of his all, blot his name from the record of mankind, and, putting a yoke upon his neck, drive him away to toil among the cattle. Here you find the slave. To reduce the servant to his condition, requires abuses altogether monstrous—injuries reaching the very vitals of man—stabs upon the very heart of humanity. Now, what right has Professor Stuart to make the word "servants," comprehending, even as manual laborers, so many and such various meanings, signify "slaves," especially where different classes are concerned? Such a right he could never have derived from humanity, or philosophy, or hermeneutics. It is his by sympathy with the oppressor?
- Yes, different classes. This is implied in the term "as many,"[[48]] which sets apart the class now to be addressed. From these he proceeds to others, who are introduced by a particle,[[49]] whose natural meaning indicates the presence of another and a different subject.
- [Footnote [48]: [Greek: Ochli] See Passow's Schneider.]
- [Footnote [49]: [Greek: Dd.] See Passow.]
- 2. The first class are described as "under the yoke"—a yoke from which they were, according to the apostle, to make their escape if possible.[[50]] If not, they must in every way regard the master with respect—bowing to his authority, working his will, subserving his interests so far as might be consistent with Christian character.[[51]] And this, to prevent blasphemy—to prevent the pagan master from heaping profane reproaches upon the name of God and the doctrines of the gospel. They should beware of rousing his passions, which, as his helpless victims, they might be unable to allay or withstand.
- [Footnote [50]: See 1 Cor. vii, 21—[Greek: All' ei kai dunasai eleuphoros genesthai].]
- [Footnote [51]: See 1 Cor. vii, 23—[Greek: Mae ginesthe doulos anthroton].]
- But all the servants whom the apostle addressed were not "under the yoke"[[52]]—an instrument appropriate to cattle and to slaves. These he distinguishes from another class, who instead of a "yoke"—the badge of a slave—had "believing masters." To have a "believing master," then, was equivalent to freedom from "the yoke." These servants were exhorted not to despise their masters. What need of such an exhortation, if their masters had been slaveholders, holding them as property, wielding them as mere instruments, disposing of them as "articles of merchandise." But this was not consistent with believing. Faith, "breaking every yoke," united master and servants in the bonds of brotherhood. Brethren they were, joined in a relation which, excluding the yoke,[[53]] placed them side by side on the ground of equality, where, each in his appropriate sphere, they might exert themselves freely and usefully, to the mutual benefit of each other. Here, servants might need to be cautioned against getting above their appropriate business, putting on airs, despising their masters, and thus declining or neglecting their service.[[54]] Instead of this, they should be, as emancipated slaves often have been, [[55]] models of enterprise, fidelity, activity, and usefulness—especially as their masters were "worthy of their confidence and love," their helpers in this well-doing.
- [Footnote [52]: See Lev. xxvi. 13; Isa lviii. 6, 9.]
- [Footnote [53]53: Supra p. 44.]
- [Footnote [54]54: See Mat. vi. 24.]
- [Footnote [55]: Those, for instance, set free by that "believing master" James G. Birney.]
Such, then, is the relation between those who, in the view of Professor Stuart, were Christian masters and Christian slaves[[56]]—the relation of "brethren," which, excluding "the yoke," and of course conferring freedom, placed them side by side on the common ground of mutual service, both retaining, for convenience sake, the one while giving and the other while receiving employment, the correlative name, as is usual in such cases, under which they had been known. Such was the instruction which Timothy was required, as a Christian minister, to give. Was it friendly to slaveholding?
[Footnote [56]: Letter to Dr. Fisk, supra, p. 7.]
And on what ground, according to the Princeton professor, did these masters and these servants stand in their relation to each other? On that of a "perfect religious equality."[[57]] In all the relations, duties, and privileges—in all the objects, interests, and prospects, which belong to the province of Christianity, servants were as free as their master. The powers of the one, were allowed as wide a range and as free an exercise, with as warm encouragements, as active aids, and as high results, as the other. Here, the relation of a servant to his master imposed no restrictions, involved no embarrassments, occasioned no injury. All this, clearly and certainly, is implied in "perfect religious equality," which the Princeton professor accords to servants in relation to their master. Might the master, then, in order more fully to attain the great ends for which he was created and redeemed, freely exert himself to increase his acquaintance with his own powers, and relations, and resources—with his prospects, opportunities, and advantages? So might his servants. Was he at liberty to "study to approve himself to God," to submit to his will and bow to his authority, as the sole standard of affection and exertion? So were they. Was he at liberty to sanctify the Sabbath, and frequent the "solemn assembly?" So were they. Was he at liberty so to honor the filial, conjugal, and paternal relations, as to find in them that spring of activity and that source of enjoyment, which they are capable of yielding? So were they. In every department of interest and exertion, they might use their capacities, and wield their powers, and improve their opportunities, and employ their resources, as freely as he, in glorifying God, in blessing mankind, and in laying up imperishable treasures for themselves! Give perfect religious equality to the American slave, and the most eager abolitionist must be satisfied. Such equality would, like the breath of the Almighty, dissolve the last link of the chain of servitude. Dare those who, for the benefit of slavery, have given so wide and active a circulation to the Pittsburg pamphlet, make the experiment?
[Footnote [57]: Pittsburg Pamphlet, p. 9.]
In the epistle to the Colossians, the following passage deserves earnest attention:—"Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing, that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.—Masters, give unto your servants that which is just and equal; knowing that ye have a Master in heaven."[[58]]
[Footnote [58]: Col. iii. 22 to iv. 1.]
Here it is natural to remark—