Verse by Verse

3 I thank God, whom I serve with a pure conscience, as my forefathers did, as without ceasing I remember you in my prayers night and day,

4 greatly desiring to see you, being mindful of your tears, that I may be filled with joy,

5 when I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also.

I thank God (v.3) = I am constantly thanking God

pure conscience (v.3) — Paul has more to say about conscience than any other Bible writer. And he lived what he preached.

As he stood before the Sanhedrin he fixed his eyes intently on them, avowing that he — could they say as much? — had lived before God in all good conscience “until this day” (See Acts 23:1).

He had even been conscientious (though conscientiously wrong) in his persecution of Christ (Acts 26:9), and while it is clear that he was not saved through obedience to his conscience, this characteristic of his make-up became the more strongly marked after his regeneration and enlightenment by the Holy Spirit. Thus he could say to Felix: Herein do I exercise myself, to have always a conscience void of offense toward God and toward man (Acts 24:16).

And he proved this to Felix as he refused to yield to the temptation to seek freedom by giving him a bribe (Acts 24:26).

From his words in 2 Corinthians 1:12 we learn something of what blessing a clear conscience can impart. There he says: For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. — Stam, pages 147-148.

as my forefathers did (v.3) — see Acts 22:3 and Acts 24:14

prayers (v.3) = supplications — a fervent entreaty to meet a need

your tears (v.4) — on Paul’s last departure

Of all men Timothy had been closest to Paul through the years. He had labored and suffered with him since his early youth. Paul joins Timothy’s name with his own in the salutation of six of his epistles and refers to him in others, so that Timothy is mentioned in the majority of Paul’s epistles. Timothy had been imprisoned with Paul, apart from Paul and, it appears from Philippians 2:19, had visited Paul in prison at Rome. Thus it seems probably that Paul’s reference to Timothy’s tears recalls his sorrow at having to go back to Ephesus and leave Paul in prison. And now that Paul must soon leave this world the Apostle longs to see his “dearly beloved son” just once more. — Stam, page 149.

that I may be filled with joy (v.4) — referring back to “greatly desiring to see you”

when I call to remembrance (v.5) = having received a reminder from a person or thing (as opposed to self-originated thoughts)

genuine (v.5) = non-hypocritical

dwelt (v.5) = lit. “was at home in”

1 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,

² To Timothy, a beloved son: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

Jesus Christ (v.1) — the order of the names points to Him as one who was on earth but was then exalted; rejected of men and then glorified; a testimony to His resurrection

by the will of God (v.1) — Paul was an active enemy of Jesus Christ when God chose him to be an apostle (1 Timothy 1:12-13)

will (v.1) = thelema, a desire that comes from the emotional nature — as opposed to boule, a desire that comes from a rational process

promise of life (v.1) — with the promise goes the provision for its proclamation, which is the purpose of Paul’s ministry — a promise of God to Himself (v.9) — In hope of eternal life which God, who cannot lie, promised before time began, but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior (Titus 1:2-3).

Christ Jesus (v.1) — the order of the names points to Him as one who was in glory with the Father and them emptied Himself and endured suffering and death; a testimony to His pre-existence

The apostle’s reference to “the promise of life which is in Christ Jesus” is dealt with more fully in Titus 1, though Timothy doubtless understood it. In Titus 1:2 he declares that this promise of “eternal life” was made by “God, who cannot lie” and that He made this promise “before the world began.” Clearly, He made this promise to Himself, and this is the “eternal purpose” of which the apostle has so much to say. This promise of life was, of course, vested “in Christ Jesus,” who was to pay the death penalty for all so that eternal life might be offered to all by grace. Thus in the 9th verse of this very chapter we read that: “[God] hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and [His own] grace, which was given us in Christ Jesus before the world began.”

It is significant that in both passages the apostle declares that it was given specifically to him to proclaim this glad news. Note:

But hath in due times manifested His word through preaching which is committed unto me according to the commandment of God our Savior (Titus 1:3).

But now is made manifest … Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles (2 Timothy 1:10-11).

What light this sheds on Paul’s opening declaration here in 2 Timothy 1, that he is an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus. — Stam, page 146.

son (v.2) = lit. “born one,” child — a term of affection, even among adults — Paul led Timothy to the Lord — see 1 Timothy 1:2.

grace, mercy and peace (v.2) — see 1 Timothy 1:2 where Paul uses the same greeting

Second Timothy is Paul’s final letter. He wrote it from prison in Rome in A.D. 66 or 67. During his first imprisonment, he lived in a rented home under house arrest and received many visitors (Acts 28:30). This time he was in confinement and alone except for Luke (2 Timothy 4:11). Tradition has it that Paul was put to death, probably in A.D. 67, during Nero’s persecution of Christians after the great fire in Rome in A.D. 64.

During Paul’s period of freedom between his two imprisonments, he visited Troas, Corinth and Miletus (2 Timothy 4:13, 20). Some believe that he also traveled to Spain, as he stated that he wanted to do (in Romans 15:24), but there is no biblical evidence that he did. He may also have visited Philemon (Philemon 1:22) and Titus in Crete (Titus 1:5). He probably spent his final period of freedom in Nicopolis in Greece (Titus 3:12) and may have been arrested there. There is more on this in my introduction to 1 Timothy.

Paul realized his end was near. He was alone except for Luke. Demas had left the faith. Those he ministered to in Asia had turned away from him and many who had heard his message were being turned away from the truth. Through it all, his faith never wavered and he encouraged Timothy to stay strong and steadfast.

In 1 Timothy Paul had called the professing Church “the house of God,” but now he describes it as “a great house,” but does not call it the house of God. Moreover, he describes this “great house” as containing some vessels which bring honor to it and others which bring it dishonor (2 Timothy 2:20-21).

This is doubtless why the epistle has so much to say about standing and suffering for Christ and for the glorious message He had committed to Paul, and now to Timothy, for the present dispensation. It is also, evidently, why he so earnestly exhorts Timothy as to his conduct in the midst of the deepening decline of the Church. — Stam, pages 143-144.

The resources I am using for this study are:

Commentary on the Pastoral Epistles of Paul the Apostle, by Cornelius R. Stam (1983) Berean Bible Society, Germantown, Wisconsin

1 Timothy, by W.E. Vine, Thomas Nelson, Inc., Nashville, Tennessee

Complete Bible Commentary, by George Williams

The Pastoral Epistles in the Greek New Testament for the English Reader, by Kenneth S. Wuest (1952) Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan.

King James Bible Commentary (1983) Thomas Nelson, Nashville, Tennessee

²⁰ O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge —

²¹ by professing it some have strayed concerning the faith. Grace be with you. Amen.

guard (v.20) — in the military sense

what was committed to your trust (v.20) = lit. “a putting with,” to place alongside of someone — a deposit

avoiding (v.20) = turning away, shunning, turning aside so as to avoid meeting

profane (v.20) – unhallowed, not set apart to God, common, secular

babblings (v.20) = empty sounds, empty voices

falsely called (v.20) = falsely named

contradictions (v.20) = antithesis = lit. “to place against” — arguments and objections against a certain proposition

knowledge (v.20) = “the” knowledge — perhaps referring to Gnosticism, but could also include legalistic Jewish influences and any doctrine contrary to Paul’s

professing (v.21) = proclaiming

strayed (v.21) = missed the mark

grace (v.21) = “the” grace

17 Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy.

18 Let them do good, that they be rich in good works, ready to give, willing to share,

19 storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.

this present age (v.17) = lit. “the now age” — (used elsewhere only in 2 Timothy 4:10 and Titus 2:12)

age = aion — All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitute a most real and effective power, being the moral, or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale. The subtle, informing spirit of the kosmos or world of men who are living alienated and apart from God. The spirit of the age. — Wuest, page 102

haughty = lit. “to think lofty” — highminded

trust (v.17) = lit. “to have one’s hope set on”

the living (v.17) — not in most manuscripts

gives (v.17) = furnishes, supplies

enjoy (v.17) — the pleasure to be obtained from a thing — here, the things given by God

rich in good works (v.18) — a play on words, compared to financial riches

good works (v.18) = kalos = fair honorable — with emphasis on the giving rather than the receiving (which is agathos = beneficial)

share (v.18) = fellowship, have in common

storing up (v.19) = treasure

good (v.19) = kalos — see v.18 above

the time to come (v.19) — the Judgment Seat of Christ where Christians are rewarded for their works

lay hold (v.19) = seize upon, take possession of

eternal life (v.19) = lit. “the life truly,” “the life indeed” — that which is truly life

I think there is more to this than doing good works in order to get rewards in eternity. I believe Paul uses the term “the life indeed” to indicate that we should be taking possession of our eternal life and begin living it now. If we have eternal life, then that eternal life has already begun. If that makes sense.

Had Timothy been living under the preceding dispensation, when our Lord was on earth, he would have had to tell the rich members of his congregation: “Sell that ye have, and give alms” (Luke 12:33). But in this every epistle the apostle has already indicated that this program has passed from the scene. Indeed, instead of an “all things common” program such as was practiced at Pentecost, he now gives us explicit instructions that are more appropriate to “this present evil age:” But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel (1 Timothy 5:8).

Thus, earnestly as he has warned both pastor and people not to “will to be rich,” earnestly as he has counseled them against the dangers of “the love of money,” there was still the question of “them that are rich” (v.17). He does not exhort them to sell their holdings and distribute them for the common good. Rather he instructs Timothy to urge them, actually to “charge” them, as to their attitude under their particular circumstances.

1. That they “be not highminded.”

2. That they “trust not in uncertain riches”

3. That they “trust in God, who giveth us richly all things to enjoy.”

4. “That they do good, that they be rich in good works, ready to distribute, willing to share” — Stam, pages 139-141.

¹³ I urge you in the sight of God who gives life to all things, and before Christ Jesus who witnessed the good confession before Pontius Pilate,

¹⁴ that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing,

¹⁵ which He will manifest in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords,

¹⁶ who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen.

gives life to all things (v.13) = preserves alive

Timothy is stimulated to exhibit moral courage by an assurance that he is in the hands of One whose protective power is universal, and by the example of One who, as Man, put that protective power to a successful test, and was “saved out of death” (Hebrews 5:7). The good confession here is the historical confession of our Lord before Pilate. This is the warrant for the truthfulness of Timothy’s confession. The mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings. — Wuest, page 99

before (v.13) = in the presence of

before Pontius Pilate (v.13) — Matthew 27:11; John 18:36-37

keep (v.14) = watch, observe, protect — given as an imperative, in the military sense

commandment (v.14) — to charge certain ones not to teach any other doctrine — see 1 Timothy 1:3-4

without spot (v.14) = free from censure, irreproachable, free from vice, unsullied

blameless (v.14) = lit. “not to be laid hold upon” — not open to blame in the (subjective) estimate of men — giving no grounds for accusation

appearing (v.14) = shining forth — used in reference to the Lord’s birth, second coming and, here, the rapture

which (v.15) — referring back to “appearing” in v.14

His (v.15) = one’s own peculiar, private, personal possession

time (v.15) = season — a period signaled by certain details and incidents

blessed (v.15) = happy, prosperous — in His perfection and grace — used only here and in 1 Timothy 1:11

only (v.15) = unique

Potentate (v.15) = one possessed of power, one with the power and authority to rule, able to rule

King of Kings (v.15) = King of them who reign as kings

Lord of Lords (v.15) = Lord of them who reign as lords

The idea here is almost certainly that Timothy can have courage to stand up for the truth because his King and Lord reigns supreme over all other kings and lords as demonstrated when Christ appeared before Pontius Pilate.

immortality (v.16) = lit. “deathlessness,” incapable of dying — In the only other place where it is used in Scripture, 1 Corinthians 15:53-54, it refers to the glorified body of the believer.

dwelling (v.16) = lit. “to be at home”

Wuest’s translation — I am giving you a charge in the presence of God who is constantly preserving in life all things, and Christ Jesus, the One who in His testimony before Pontius Pilate made the good profession, preserve this commandment intact, unsullied, irreproachable, until the glorious manifestation of our Lord Jesus Christ which (glorious manifestation) He will expose to the eyes in His own strategic seasons, the One who is the blessed and only Potentate, the King of those who are reigning as kings, and Lord of those who are ruling as lords, who alone has immortality, dwelling in unapproachable light, whom not even one in the human race has seen nor even is able to see, to whom be honor and power forever. Amen. — Wuest, pages 101-102

11 But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.

12 Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses.

but you (v.11) = but as for you in contradistinction to others

flee (v.11) — tense indicates continuous action — be constantly fleeing

these things (v.11) — the love of money and all it brings

pursue (v.11) = run after swiftly, endeavor to acquire — tense indicates continuous action — be constantly eagerly seeking

righteousness (v.11) — here, moral rectitude

love (v.11) = agape

patience (v.11) = lit. “abiding under” — endurance under trials, steadfastness

gentleness (v.11) — having a meek disposition, gentleness of spirit

fight (v.12) = contend for a prize —  tense indicates continuous action — be constantly fighting

of faith (v.12) = “of THE faith” — a particular body of doctrine — Paul was exhorting Timothy to fight for his doctrine

lay hold (v.12) = seize upon, take possession of — tense indicates a definite, decisive act

lay hold of eternal life (v.12) — Timothy was saved and already had eternal life. Paul was telling him to experience it more in his life now, to live in light of his eternal life —  “Life” has a definite article before it — a particular life.

Does this not imply that one who does not get into the battle for truth has failed to “lay hold on eternal life,” to really get out of his life in Christ what it has for him? Paul surely sought to “lay hold” on that for which Christ had “laid hold” on him. (In Philippians 3:12 this term “lay hold” is rendered “apprehend.”) To the Ephesians themselves, Paul had but recently written: “... be strong in the Lord … Put on the whole armor of God, that ye may be able to stand against the wiles of the devil” (Ephesians 6:10-11). And, putting “the Sword of the Spirit” in one hand and “the shield of faith” in the other, he challenges them four times to “stand … withstand … stand … stand!” And by God’s grace we can: “For the weapons of our warfare are not carnal [physical] but [they are] mighty through God to the pulling down of strongholds” (2 Corinthians 10:4).

Thus in these letters to Timothy the apostle’s charge is: “War a good warfare … Fight the good fight of the faith … Endure hardness as a good soldier of Jesus Christ” (1 Timothy 1:18; 6:12; and 2 Timothy 2:3). And at the close of his own mighty ministry he himself could say: “I have fought a good fight” (2 Timothy 4:7). — Stam, page 137.

good (v.12) = excellent, noble — good as seen from the outside by another observer

confession (v.12) = lit. “to say the same” — agree with what someone else says — In this case, Timothy’s agreement with Paul’s teaching.

Wuest’s translation — Be constantly engaging in the contest of the Faith, which contest is marked by its beauty of technique. Take possession of the eternal life, into a participation of which you were called and concerning which you gave testimony to your agreement with the good profession in the presence of many witnesses. — Wuest, page 99

⁶ Now godliness with contentment is great gain.

⁷ For we brought nothing into this world, and it is certain we can carry nothing out.

⁸ And having food and clothing, with these we shall be content.

⁹ But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition.

¹⁰ For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

desire (v.9) = deliberate grasping — not just a temporary emotion, but a planned,  calculated effort rooted in the mind

greediness (v.10) = stretched out to grab

contentment (v.6) = self-content — translated “sufficiency” in 2 Corinthians 9:8

It [contentment] speaks of an inward self-sufficiency as opposed to the lack or the desire of outward things. It is a favorite Stoic word, expressing the doctrine of that philosophy that a man should be sufficient to himself for all things, and able, by the power of his own will, to resist the force of circumstances. In Song of Solomon 5:18, we read: “Blessed is the man whom God remembereth with a sufficiency convenient for him”; that is, with a sufficiency proportioned to his needs. Thus, Paul’s teaching here is that the possession of a godly piety makes a person independent of outward circumstances, and self-sufficient, enabling him to maintain a spiritual equilibrium in the midst of both favorable circumstances and those which are adverse. “With” is meta, a preposition showing close association of two things. This inward self-sufficiency is a natural accompaniment of godly piety. — Wuest, page 94

and (v.7) — should read “because”

The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it: since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. The reasoning of this clause depends upon the evident truth that since a man comes naked into this world (Job 1:21), and when he leaves it can take nothing for his labor which he may carry away in his hand (Ecclesiastes 5:15; Psalm 49:17), nothing the world can give is any addition to the man himself. He is a complete man, though naked (Matthew 6:25; Luke 12:15). — Wuest, page 94.

clothing (v.8) = covering — can include shelter as well as clothing

content (v.8) = possessed of unfailing strength, to suffice, to be enough against danger — so … defend, ward off, fortified against outward circumstances — same as contentment in v.6, but without the “self” prefix

drown (v.9) = plunge into a depth, sink

destruction (v.9) — not the destruction of being, but of well-being

evil (v.10) — plural

love of money (v.10) — one word in Greek, philarguria = love silver

sorrows (v.10) = consuming grief

3 If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness,

4 he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions,

5 useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself.

if (v.3) = “if, as the case is” — a fulfilled condition — the “otherwise” teaching was occurring

teaches otherwise (v.3) — other than the teaching mentioned in v.2 — see 1 Timothy 1:3

consent (v.3) = to come to, draw near, give one’s assent to

wholesome (v.3) = from which we get “hygiene,” “healthy” — free from error

the words of our Lord Jesus Christ (v.3) — as given to Paul

godliness (v.3) = lit. “well-devoutness” — well-pleasing piety — the doctrine that concerns the proper attitude toward God

proud (v.4) = lit. “wrapped in smoke” — blinded — the same word as “puffed up” in 1 Timothy 3:6 — Tense indicates an action completed in the past having finished results in the present — pride has finished its work

knowing (v.4) = understanding — devoid of facts and unable to do reflective thinking

nothing (v.4) = lit. “not even one thing”

obsessed (v.4) = sick, diseased, unsound, morbidly occupied with something — as opposed to “wholesome”

disputes (v.4) = laborious inquiry, quarrels about words — as in 1 Timothy 1:4

envy (v.4) = discontent with another’s superiority or advantage — seeking to deprive another of what he has

strife (v.4) = the expression of enmity

reviling (v.4) = blasphemy, but also, as here, scornful and insulting speech

evil suspicions (v.4) = lit. “underthinking”

useless (v.5) = rubbing against, friction

useless wranglings (v.5) = mutual irritations, constant strife

men of corrupt minds (v.5) = lit. “men corrupted in mind”

destitute (v.5) = bereft, defrauded, despoiled — the sense being that these men once had the truth but have defected from it

godliness is a means of gain (v.5) — that godliness is the way to or source of gain — This false teaching may have been particularly attractive to the slaves in vs. 1-2.

from such withdraw yourself (v.5) — not in the best manuscripts

Wuest’s translation — If, as is the case, anyone is teaching things of a different nature and opposed to the things just mentioned, and does not give his assent to wholesome words, those of our Lord Jesus Christ, and to the teaching which is according to a godly piety, he is in a beclouded and stupid state of mind, which condition is caused by pride, not doing any concentrated or reflective thinking in even one instance, but exercising a morbid curiosity about inquiries and quarrels about words, from which come envy, strife, speech injurious to another’s good name, malicious suspicions, protracted and wearing discussions of men corrupted in mind, who have disinherited themselves of the truth, thinking that godly piety is a way of gain. — Wuest, page 93.

1 Let as many bondservants as are under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed.

2 And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved. Teach and exhort these things.

Verse 1 is to slaves with unbelieving masters.

bondservants (v.1) = slaves

under the yoke (v.1) — hard and disagreeable conditions

count (v.1) = belief based on external facts, not feelings or sentiment

masters (v.1) = absolute owners with uncontrolled power

honor (v.1) = valuing with a fixed price, prizing, reverencing (1 Peter 2:18-25)

that the name of God and His doctrine may not be blasphemed (v.1) — Unbelieving masters would look upon the rebellion or disobedience of their believing slaves as an indictment against their faith and respond by blaspheming and reviling God and the doctrine Paul was teaching

His doctrine (v.1) — “His” is not in the manuscripts. It’s just “the teaching”

Verse 2 is to slaves with believing masters.

despise (v.2) = think down upon, think little or nothing of

rather serve them (v.2) = lit. “serve them the rather” with emphasis on “the rather” — serve them all the more

benefited (v.2) = good works, kindly acts

those who are benefited (v.2) — The commentaries differ on whether this is referring to the slaves doing kindly acts for the masters or whether the slaves should honor the masters because the masters are believers and do kindly acts.

Wuest’s translation — And those who have believing masters, let them not despise them because they are brothers, but render them a slave’s service, all the more because they are believing ones and beloved ones who busy themselves in kindly service. — Wuest, page 91

___________

Men are continually crying for their rights, supposing that they will gain true happiness if they can only get what’s coming to them. But God says to His children: “Do what is right and you will be blessed.” In a word, the world cries: “My rights!” while God emphasizes righteousness.

In Paul’s day, men were held as slaves for varied reasons. Even under the Law of Moses slaves were sometimes acquired in war as the spoils of victory (Deuteronomy 20:13-14), while others, in default of debts could be sold, or could sell themselves, into slavery so that their masters could assume their debts for them (Exodus 21:2; Leviticus 25:47). Technically, Hebrew masters were not to subject their brethren to abject slavery, but were to treat them as hired servants (Leviticus 25:39-40). However the “wages” paid often consisted of mere lodging, food and clothing — sometimes at the servant’s wish so that the debt might be paid off the sooner. Thieves too could be sold into slavery (Exodus 22:1-4). There was also voluntary slavery (Deuteronomy 15:16-17).

In Colossians 3:18-4:1, the apostle deals with human relations in general. He doesn’t say “Rise and rebel! Assert your rights!” We read “Servants [bondmen], obey in all things your masters according to the flesh.” And this obedience, he goes on to say, should be sincere and from the heart: “not with eyeservice, as men-pleasers, but in singleness of heart … heartily, as to the Lord” (Colossians 3:22-23).

Hence before God the believing bondslave occupies a position not one whit lower than that of his master. In this connection the apostle declares in 1 Corinthians 7:22-23:

For he that is called in the Lord, being a servant, is the Lord’s freeman; likewise also he that is called, being free, is Christ’s servant [bondslave]. Ye are bought with a price: be not ye the servants [slaves] of men.”

The meaning is clear: it is the Lord who asks the believing bondsman: “Do this for Me.” Thus the bondsman who thus submits himself to the Lord is not in bondage to any man, but only to Christ. — Stam, pages 127-130

The point here isn’t a defense of slavery. It’s an acknowledgement that this is a sinful, broken world in which some people are subject to the authority of other people. This is wrong but will always be the case in a world where sin reigns. Those who are subject, as believers, should remember their position in Christ and live accordingly, as should those believers in authority.