The inquiry naturally occurs, how happened it that St. Paul found it
necessary to instruct and inform Timothy that the law forbid the
stealing or enticing away other men’s slaves. By an examination of his
writings and letters to the Gentile churches, the fact is plainly proven
that there had grown up among them some new doctrines, which his office
as apostle made it his duty to reprehend. What these doctrines were we
are enabled in some measure to discover, by examining the 7th of the
_1st Corinthians_, which commences thus: “Now concerning the things
whereof ye wrote unto me,” disclosing the fact that the Corinthians had
written to him for advice and counsel, whom he now answers with
instructions against the abolition of marriage, and against the
abolition of slavery, &c.
Some of the Gentile churches advocated the doctrine that if a man or a
woman of the faith were married to one not of the faith, that such
marriage should be abolished; so also, that a slave of the faith should
be set free, and especially from his believing master; so also, the
believing child should be discharged from the authority of the
unbelieving parents. The promulgation of these doctrines filled society
with disorder there, and the church with confusion.
In his lesson to _Timothy_, he complains of the doctrines taught by
Hymeneus and Alexander, as _blasphemous_. Now, in this same lesson, he
applies this epithet to these new abolition doctrines, leaving us
plainly to infer that these doctrines were also taught by them, and for
which he “delivered” them “unto Satan.” And here we have a connecting
link between this lesson to Timothy and his whole instruction to the
Gentile churches on this subject. But these doctrines, as taught by
Hymeneus and Alexander, or others analogous, have found advocates ever
since; for folly has never been so foolish nor wickedness so wicked as
not to find followers. These new doctrines Paul reprehended in many
other places, and touching the subject of our present inquiry, let us
examine how he treated the matter during the time of his apostleship.
“Let every man abide in the same calling wherein he was called. Art thou
called being a servant, (δοῦλος, _doulos_, _slave_,) care not for it;
but if thou mayest be _made free_, use it rather. For he that is called
in the Lord, being a servant, (δοῦλος, _doulos_, _slave_,) is the Lord’s
_freeman_; likewise, also, he that is called, being free, is Christ’s
_servant_, (δοῦλος, _doulos_, _slave_.) Ye are bought with a price; be
ye not the servant (δοῦλος, _doulos_, _slave_) of men. Brethren, let
every man, wherein he is called, therein abide with God.” 1 _Cor._ vii.
20–24. And this is consistent with his introduction to the subject in
the 17th verse: “But as God hath distributed to every man, as the Lord
hath called every one, so let him walk, and so ordain I in all
churches.” Compare this with his instruction to _Titus_: “Exhort
servants (δούλος, _doulous_, _slaves_,) to be obedient unto their own
masters, and to please them well in all things. Not answering again, not
purloining, but showing all good fidelity; that they may adorn the
doctrine of God our Saviour in all things. For the grace of God that
bringeth salvation hath appeared to all men, teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and
godly in this present world; looking for that blessed hope, and the
glorious appearing of the great God, and our Saviour Jesus Christ; who
gave himself for us, that he might redeem us from all iniquity, and
purify unto himself a peculiar people, zealous of good works. These
things speak, and exhort, and rebuke with all authority. Let no man
despise thee.” _Titus_ ii. 9–15.
And to the _Colossians_: “Servants, (δοῦλοι, _douloi_, _slaves_,) 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
(δουλεύετε, _douleuete_, _ye slave yourselves to_) 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
(δούλοις, _doulois_, _slaves_) that which is just and equal; knowing
that ye also have a Master in heaven.” _Col._ iii. 22, 25; iv. 1.
And to the Ephesians: “Servants, (δοῦλοι, _douloi_, _slaves_,) be
obedient to them that are your masters according to the flesh, with fear
and trembling, in singleness of your heart, as unto Christ; not with
eye-_service_ (ὀφθαλμοδουλείαν, _ophthalmodouleian_, _slavery to the
eye_) as men-pleasers; but as the servants (δοῦλοι, _douloi_, _slaves_)
of Christ, doing the will of God from the heart; with good-will doing
service (ουλεύοντες, _douleuontes_, _slaving yourselves_) as to the
Lord, and not to men; knowing that whatsoever good thing any man doeth,
the same shall he receive of the Lord, whether he be _bond_ (δοῦλος,
_doulos_, _slave_) or _free_ (ἐλεύθερος, _eleutheros_, _a freeman_). And
ye masters, do the same things unto them, forbearing threatening:
knowing that your Master is also in heaven, neither is there respect of
persons with him.” _Eph._ vi. 5–9.
And, finally, to Timothy: “Let as many servants (δοῦλοι, _douloi_,
_slaves_) as are under the yoke count their own masters worthy of all
honour, that the name of God and his doctrine be not _blasphemed_. And
they that have believing masters, let them not despise them because they
are brethren; but rather do them service, (δουλευέτωσαν, _do them
slave-labour_,) because they are faithful and beloved, partakers of the
benefit. These things teach and exhort. If any man teach otherwise, and
consent not to wholesome words, even the words of our Lord Jesus Christ,
and to the doctrine which is according to godliness, he is proud,
knowing nothing, but doting about questions and strifes of words,
whereof cometh envy, strife, railings, evil surmisings, perverse
disputings of men of corrupt minds, and destitute of the truth,
supposing that gain is godliness: from such withdraw thyself. But
godliness with contentment is great gain. For we brought nothing into
this world, and it is certain we can carry nothing out. And having food
and raiment, let us be therewith content. But they that will be rich
fall into temptation and a snare, and into many foolish and hurtful
lusts, which drown men in destruction and perdition. For the love of
money is the root of all evil: which while some coveted after, they have
erred from the faith, and pierced themselves through with many sorrows.
But thou, O man of God, flee these things; and follow after
righteousness, godliness, faith, love, patience, meekness. Fight the
good fight of faith, lay hold on eternal life, whereunto thou art also
called, and hast professed a good profession before many witnesses. I
give thee charge in the sight of God, who quickeneth all things, and
before Christ Jesus, who before Pontius Pilate witnessed a good
confession, that thou keep this commandment without spot, unrebukable,
until the appearing of our Lord Jesus Christ.” 1 _Tim._ vi. 1–14.
From the arguments here presented to Timothy in support of the doctrine
which Paul invariably taught in relation to slavery, we may well suppose
he felt a deep interest, even anxiety, to prevent these new doctrines
from affecting Timothy’s mind in their favour; and we cannot but notice,
that while, with the dignified authority of an apostolic teacher, his
instructions are full, distinct, and certain, yet they are accompanied
with a courteousness of explanation consolatory even to the slave, the
subject of them, and with a solemnity of attestation that fathoms the
very foundation of the Christian faith.
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