(9) Dothe same things unto them--i.e., treat them as flesh and blood like yourselves, having, as men, the same claims on you as you on them; "do unto them as ye would that they should do unto you." The parallel passage in the Colossian Epistle (Ephesians 4:1) is the best comment on this, "Give unto your servants what is just and equal." "To forbear threatening," or, as in the original, "the threatening," which is so common, is one example of this sense of sympathy. For threatening implies at every moment compulsion and coercion from a position of tyrannical superiority; dealing with the slave as one who has in him no free energy and no sense of duty, and who must be driven like a brute-beast, not led or guided as a man.
Your Master also.--The stronger marginal reading is perhaps better, their Master and yours.
Respect of persons.--In this phrase the word "person" is used in its original sense (still lingering in our modern use of "person" and "personal," for "body" and "bodily,") of the persona, i.e., "the mask" of outward condition, circumstance, and privilege. In this general sense our Lord (Matthew 22:16) is said "to regard not," and (Luke 20:21) "to accept not" the person of man, because "He teaches the way of God in truth." This sense is illustrated in different forms by the other uses of the word "respect of persons," and the corresponding verb in the New Testament. Thus in Acts 10:34, Romans 2:11, it is used of the distinction of privilege between Jew and Gentile, circumcision and uncircumcision; in Galatians 2:6, of apostolic dignity in the eyes of men; in James 2:1; James 2:9, of distinction of social rank; here and in Colossians 3:25, of the difference between the slave and the freeman. In the modern sense of "person," as signifying the real man, there is, and must be, "respect of persons" in all righteous judgment, whether of God or man.
Verse 9. - And, ye masters, do the same things to them, forbearing threatening. Act correspondingly toward your slaves, as if the eye of Christ were on you, which indeed it is; if you are ever tempted to grind them down, or defraud, or scold unreasonably and make their life bitter, remember that there is a Master above you, into whose ears their cry will come. If they are to do service to you as to the Lord, you are to require service of them as if you were the Lord. Therefore forbear threatening; influence them by love more than by fear. Knowing that both their and your Master is in heaven; and there is no respect of persons with him. Both of you stand in the same relation to the great Lord, who is in heaven and over all (comp. Ephesians 1:20, 21). Your being higher in earthly station than they will not procure for you any indulgence or consideration. You will be judged simply and solely according to your deeds. Your responsibility to the Judge and your obligations to the Savior alike bind you to just and merciful treatment. If such principles were applicable to the relations of enforced labor, they are certainly not less so to the relations of labor when free.
6:5-9 The duty of servants is summed up in one word, obedience. The servants of old were generally slaves. The apostles were to teach servants and masters their duties, in doing which evils would be lessened, till slavery should be rooted out by the influence of Christianity. Servants are to reverence those over them. They are to be sincere; not pretending obedience when they mean to disobey, but serving faithfully. And they must serve their masters not only when their master's eye is upon them; but must be strict in the discharge of their duty, when he is absent and out of the way. Steady regard to the Lord Jesus Christ will make men faithful and sincere in every station, not grudgingly or by constraint, but from a principle of love to the masters and their concerns. This makes service easy to them, pleasing to their masters, and acceptable to the Lord Christ. God will reward even the meanest drudgery done from a sense of duty, and with a view to glorify him. Here is the duty of masters. Act after the same manner. Be just to servants, as you expect they should be to you; show the like good-will and concern for them, and be careful herein to approve yourselves to God. Be not tyrannical and overbearing. You have a Master to obey, and you and they are but fellow-servants in respect to Christ Jesus. If masters and servants would consider their duties to God, and the account they must shortly give to him, they would be more mindful of their duty to each other, and thus families would be more orderly and happy.
And ye masters do the same things unto them,.... This does not refer to service and obedience, but to singleness of heart, benevolence, humanity, and a regard to Christ, and the will of God, and to the doing of good things, and to the performance of their duty, as they would have their servants do theirs; whose duty, if religious masters, is, with respect to their souls, to instruct them in, and use them to religious exercises, to pray with them, and for them, to set them good examples, to prevent them falling into, bad company, and to allow them proper time for religious duties; and with respect to their bodies, and outward concerns, to provide sufficient food and proper raiment for them, or to give them their due wages, to take care of them when sick or lame, and show compassion and humanity to them, to encourage those that are prudent, faithful, and laborious, and to correct the disobedient, and expel the incorrigible:
forbearing threatening; not that they may not in any sense threaten, but not always, nor too often, nor too much, and with great things on light occasions; nor should they be too forward to execute their threatenings, especially when their servants repent and amend; they should then forbear them and forgive; and so the Syriac version renders it, "forgive their offences": this is opposed to all hard rigour, and ill usage, either by words or blows. And this is a rule given by the Jews (c), that a master should not multiply clamour and anger, but should speak him (his servant) quietly, and in a still manner, and he will hear his objections, or arguments and reasons:
knowing that your master also is in heaven; meaning Christ, who employs, provides for, and uses well all his servants, and to whom masters must be accountable for their usage of servants; for he is the common master of masters and servants; and so the Alexandrian copy, and Vulgate Latin version, read, "their and your master": and the place of his habitation is mentioned, to distinguish him from earthly masters; and the more to move and excite masters to their duty, since he being in heaven overlooks and takes notice of all their actions, as the omniscient God; and being omnipotent, has it in his power to plead and avenge the cause of the injured:
neither is there respect of persons with him; as whether they are of this, or the other nation, Jew or Gentile; whether in this, or that state and condition, or in such and such circumstances of life; whether masters or servants, bond or free, or whether Canaanitish or Hebrew servants; between which the Jews (d) made a difference, and allowed of rigour to be used to the one, but required mercy and kindness to be showed to the other; and so were respecters of persons.
(c) Maimon. Hilchot Abadim, c. 9. sect. 8. (d) Maimon. Hilchot Abadim, c. 9. sect. 8.
Your Master also.--The stronger marginal reading is perhaps better, their Master and yours.
Respect of persons.--In this phrase the word "person" is used in its original sense (still lingering in our modern use of "person" and "personal," for "body" and "bodily,") of the persona, i.e., "the mask" of outward condition, circumstance, and privilege. In this general sense our Lord (Matthew 22:16) is said "to regard not," and (Luke 20:21) "to accept not" the person of man, because "He teaches the way of God in truth." This sense is illustrated in different forms by the other uses of the word "respect of persons," and the corresponding verb in the New Testament. Thus in Acts 10:34, Romans 2:11, it is used of the distinction of privilege between Jew and Gentile, circumcision and uncircumcision; in Galatians 2:6, of apostolic dignity in the eyes of men; in James 2:1; James 2:9, of distinction of social rank; here and in Colossians 3:25, of the difference between the slave and the freeman. In the modern sense of "person," as signifying the real man, there is, and must be, "respect of persons" in all righteous judgment, whether of God or man.
forbearing threatening; not that they may not in any sense threaten, but not always, nor too often, nor too much, and with great things on light occasions; nor should they be too forward to execute their threatenings, especially when their servants repent and amend; they should then forbear them and forgive; and so the Syriac version renders it, "forgive their offences": this is opposed to all hard rigour, and ill usage, either by words or blows. And this is a rule given by the Jews (c), that a master should not multiply clamour and anger, but should speak him (his servant) quietly, and in a still manner, and he will hear his objections, or arguments and reasons:
knowing that your master also is in heaven; meaning Christ, who employs, provides for, and uses well all his servants, and to whom masters must be accountable for their usage of servants; for he is the common master of masters and servants; and so the Alexandrian copy, and Vulgate Latin version, read, "their and your master": and the place of his habitation is mentioned, to distinguish him from earthly masters; and the more to move and excite masters to their duty, since he being in heaven overlooks and takes notice of all their actions, as the omniscient God; and being omnipotent, has it in his power to plead and avenge the cause of the injured:
neither is there respect of persons with him; as whether they are of this, or the other nation, Jew or Gentile; whether in this, or that state and condition, or in such and such circumstances of life; whether masters or servants, bond or free, or whether Canaanitish or Hebrew servants; between which the Jews (d) made a difference, and allowed of rigour to be used to the one, but required mercy and kindness to be showed to the other; and so were respecters of persons.
(c) Maimon. Hilchot Abadim, c. 9. sect. 8. (d) Maimon. Hilchot Abadim, c. 9. sect. 8.