The Pastoral Epistles by Osvaldo Padilla;

Author:Osvaldo Padilla;
Language: eng
Format: epub
ISBN: 9781789744057
Publisher: Lightning Source Inc. (Tier 3)
Published: 2022-08-16T00:00:00+00:00

iv. Instructions for slaves (6:1–2a)

1–2. Paul wraps up the ‘household’ orders that began in 5:1 with instructions for slaves. The use of yoke to speak of the burden of slavery was common in antiquity.11 The fact that Paul speaks of the yoke of slavery rather than simply saying ‘Those who are slaves’, implies that for Paul this was not an ideal condition in which to exist. Although slaves could be found labouring in different spheres of society (e.g., public office, fields and, worst of all, the mines), it is likely, given the context of 5:1–6:2a, that Paul is referring to household slaves. Most slaves had become enslaved as prisoners of war, although many also came to this state as a result of piracy and brigandage; and children of slaves were also slaves (K. Bradley, OCD, pp. 1375–1376). It should be noted that, in contrast to American slavery, ancient slavery was not based on skin colour. Furthermore, especially in the case of Roman households, many of the Greek slaves were educated and taught the children of elite Romans to speak and read Greek (with its highly regarded classical literature among Romans).

In contrast to Ephesians 6:5–9 and Colossians 3:22–4:1, where the emphasis lies on the eschatological rewards of the slaves when they serve ‘as to the Lord’, here the framework is more missional. The slaves need to honour their masters (verse 1 envisions unbelieving masters while verse 2 believing masters; cf. Oberlinner, 1994, pp. 263–264): so that the name of God and the teaching may not be blasphemed. The first part of this negative purpose clause (hina mē) alludes to Isaiah 52:5 (LXX): ‘This is what the Lord says: “Because of you my name is continually blasphemed among the nations”.’ The actions of the slaves who bear the name of Jesus Christ, if not respectful of their masters, could lead to slandering God’s holy name, a name whose character is explained in the teaching.12

Verse 2 shifts to those slaves who belonged to believing masters. The temptation for the Christian slaves in this scenario was to show less honour, in fact to be disrespectful. The verb here is kataphroneō, which was also used in 4:12 of the potential of believers ‘looking down’ on Timothy because of his youth. Why would this be a temptation for slaves with believing masters? Because they are brothers, and thereby of equal worth in the ekklesia of the Lord (Phil. 16). The refrain, ‘familiarity breeds contempt’, may be the potential attitude that develops from the perspective of the slave. Rather (alla) than letting the slave’s spiritual kinship be a cause for disrespect, it should actually lead to serving them all the more. With another causal clause (hoti), Paul gives the reason why slaves should behave this way: Since those who benefit by their service are believers and beloved. The logic is that their work is an act of Christian service to their beloved brothers. The thought is similar to Galatians 6:10: ‘So then … let us work for the good of all, and especially for those of the family of faith.

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