And, ye masters - The object of this is, to secure for servants a proper treatment. It is evident, from this, that there were in the Christian church those who were "masters;" and the most obvious interpretation is, that they were the owners of slaves. Some such persons would be converted, as such are now. Paul did not say that they could not be Christians. He did not say that they should he excluded at once from the communion. He did not hold them up to reproach, or use harsh and severe language in regard to them. He taught them their duty toward those who were under them, and laid down principles which, if followed, would lead ultimately to universal freedom.

Do the same things unto them - τὰ αὐτὰ ta auta. The "same things," here seem to refer to what he had said in the previous verses. They were, to evince toward their servants the same spirit which he had required servants to evince toward them - the same kindness, fidelity, and respect for the will of God. He had required servants to act conscientiously; to remember that the eye of God was upon them, and that in that condition in life they were to regard themselves as serving God, and as mainly answerable to him. The same things the apostle would have masters feel. They were to be faithful, conscientious, just, true to the interests of their servants, and to remember that they were responsible to God. They were not to take advantage of their power to oppress them, to punish them unreasonably, or to suppose that they were freed from responsibility in regard to the manner in which they treated them. In the corresponding passage in Colossians (Colossians 4:1), this is, "Masters, give unto your servants that which is just and equal;" see the note on that place.

Forbearing threatening - Margin, "moderating." The Greek word means to "relax, loosen;" and then, to "omit, cease from." This is evidently the meaning here The sense is, that they were to be kind, affectionate, just. It does not mean that they were to remit punishment where it was deserved; but the object is to guard against that to which they were so much exposed in their condition - a fretful, dissatisfied temper; a disposition to govern by terror rather than by love. Where this unhappy state of society exists, it would be worth the trial of those who sustain the relation of masters, to see whether it would not be "possible" to govern their servants, as the apostle here advises, by the exercise of love. Might not kindness, and confidence, and the fear of the Lord, be substituted for threats and stripes?

Knowing that your Master also is in heaven - Margin, "Some read, both your and their." Many mss. have this reading; see Mill. The sense is not materially affected, further than, according to the margin, the effect would be to make the master and the servant feel that, in a most important sense, they were on an equality. According to the common reading, the sense is, that masters should remember that they were responsible to God, and this fact should be allowed to influence them in a proper manner. This it would do in two ways:

(1) By the fact that injustice toward their servants would then be punished as it deserved - since there was no respect of persons with God.

(2) it would lead them to act toward their servants as they would desire God to treat them. Nothing would be better adapted to do this than the feeling that they had a common Master, and that they were soon to stand at his bar.

Neither is there respect of persons with him - see this expression explained in the notes on Romans 2:11. The meaning here is, that God would not be influenced in the distribution of rewards and punishments, by a regard to the rank or condition of the master or the slave. He would show no favor to the one because he was a master; he would withhold none from the other because he was a slave. He would treat both according to their character. In this world they occupied different ranks and conditions; at his bar they would be called to answer before the same Judge. It follows from this:

(1) that a slave is not to be regarded as a "chattel," or a "thing," or as "property." He is a man; a redeemed man; an immortal man. He is one for whom Christ died. But Christ did not die for "chattels" and "things."

(2) the master and the servant in their great interests are on a level. Both are sinners; both will soon die; both will moulder back in the same manner to dust; both will stand at the tribunal of God; both will give up their account. The one will not be admitted to heaven because he is a master; nor will the other be thrust down to hell because he is a slave. If both are Christians, they will be admitted to a heaven where the distinctions of rank and color are unknown. If the master is not a Christian and the servant is, he who has regarded himself as superior to the servant in this life, will see "him" ascend to heaven while he himself will be thrust down to hell.

(3) Considerations like these will if they have their proper influence, produce two effects:

(a) They will lighten the yoke of slavery while it continues, and while it may be difficult to remove it at once. If the master and the slave were both Christians, even if the relation continued, it would be rather a relation of mutual confidence. The master would become the protector, the teacher, the guide, the friend; the servant would become the faithful helper - rendering service to one whom he loved, and to whom he felt himself bound by the obligations of gratitude and affection.

(b) But this state of feeling would soon lead to emancipation. There is something shocking to the feelings of all, and monstrous to a Christian, in the idea of holding "a Christian brother" in bondage. So long as the slave is regarded as a "chattel" or a mere piece of "property," like a horse, so long people endeavor to content themselves with the feeling that he may be held in bondage. But the moment it is felt that he is a "Christian brother" - a redeemed fellow-traveler to eternity, a joint heir of life - that moment a Christian should feel that there is something that violates all the principles of his religion in holding him as A slave; in making a "chattel" of that for which Christ died, and in buying and selling like a horse, an ox, or an ass, a child of God, and an heir of life. Accordingly, the prevalence of Christianity soon did away the evil of slavery in the Roman empire; and if it prevailed in its purity, it would soon banish it from the face of the earth.

Ye masters, do the same things unto them - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you.

Forbearing threatening - If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God.

The words, forbearing threatening; ανιεντες την απειλην, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above.

In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: "If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich."

Knowing that your Master also is in heaven - You are their masters, God is yours. As you deal with them, so God will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.

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.

Forbearing (ἀνιέντες)

See on the kindred noun ἄνεσις, A.V., liberty, Acts 24:23.

Threatening (τὴν ἀπειλήν)

Note the article, the threatening customary from the master to the slave.

Knowing

Since ye know.

Your master also (ὑμῶν αὐτῶν ὁ κυριός)

The correct reading is καὶ αὐτῶν καὶ ὑμῶν ὁ κυριός both their master and yours. So Rev.

Respect of persons

See on James 2:1; see on Colossians 3:25.

{11} And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there {f} respect of persons with him.

(11) It is the duty of masters to use the authority that they have over their servants, modestly and in a holy manner, seeing that they in another respect have a common master who is in heaven, who will judge both the servant and the free.

(f) Either of freedom or bondage.

6:9 And ye masters. The Roman law allowed masters to treat their slaves as brute beasts, to abuse and even to murder them. But Christianity at once put Christian masters under restraint.

Do the same things unto them. Act on the same principles towards them, that the Lord requires of them towards you. There must be mutual good will and mutual service.

Forbearing threatening. The habit of cruel masters.

Knowing that your Master also is in heaven. That you have a Master who sees you, to whom your slave is just as dear as you are, and who will hold you to account if you wrong him.

6:9 Do the same things to them - That is, act toward them from the same principle. Forbearing threatening - Behaving with gentleness and humanity, not in a harsh or domineering way.

forbearing: or, moderating

your...: some read, both your and their Master

9. the same things-Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [Bengel]. Christianity makes all men brothers: compare Le 25:42, 43; De 15:12; Jer 34:14 as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love.

threatening-Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination.

your Master also-The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. Seneca [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you.

neither . respect of persons-He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Ac 10:34; Ro 2:11; Ga 2:6; Col 3:25; 1Pe 1:17). Derived from De 10:17; 2Ch 19:7.

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.