In Colos. iii. 22 to iv. 1, inclusive, almost the same precepts occur in the same words, with small exceptions, and standing in the same connexion with recognized relations. Let the reader compare for himself. In 1 Tim. vi, 1, 2, we read: "Let as many servants 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, because they are faithful and beloved, partakers of the benefit. These things teach and exhort." So, in the Epistle to Titus, having directed him how to instruct sundry other classes in their relative duties, he says, ch. ii. 9 to 12: "Exhort servants 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 unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world," etc. So, the Apostle Peter, 1 Ep. ii. 18, 19: "Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully." The word for _servant_ in all these passages is δουλος, except the last, where the Apostle Peter uses οικετια. But this is also proved to mean here, domestic slaves proper, by the current Septuagint and New Testament usage, by its relation to δεσποταις, (masters,) which always means in this connexion the proprietor of a slave, and by the reference in the subsequent verse to being buffeted for a fault; an incident of the slave's condition, rather than of the hired freeman's. Now the drift of all these precepts is too plain to be mistaken. Slaves who are church-members are here instructed that it is their religious duty to obey their masters, to treat them with deferential respect, and with Christian love where the masters are Christian, and to render the service due from a servant with fidelity and integrity, without requiring to be watched or threatened. The motives urged for all this are not carnal, but evangelical, a sense of duty, love for Christ and his doctrine, the credit of which was implicated in their Christian conduct here, and the expectation of a rich reward from Jesus Christ hereafter.