“This word [Greek:  antilambanesthai] in our humble opinion, has been so unfairly used by the commentators, that we feel constrained to take its part.  Our excellent translators, in rendering the clause ‘partakers of the benefit,’ evidently lost sight of the component preposition, which expresses the opposition of reciprocity, rather than the connection of participation.  They have given it exactly the sense of [Greek:  metalambanein], (2 Tim. ii. 6.) Had the apostle intended such a sense, he would have used the latter verb, or one of the more common words, [Greek:  metochoi, koinonomtes, &c.] (See Heb. iii. 1, and 1 Tim. v. 22, where the latter word is used in the clause, ‘neither be partaker of other men’s sins.’  Had the verb in our text been used, it might have been rendered, ’neither be the part-taker of other men’s sins.’) The primary sense of [Greek:  antilambans] is to take in return—­to take instead of, &c. Hence, in the middle with the genitive, it signifies assist, or do one’s part towards the person or thing expressed by that genitive.  In this sense only is the word used in the New Testament,—­(See Luke i. 54, and Acts, xx. 35.) If this be true, the word [Greek:  emsgesai] cannot signify the benefit conferred by the gospel, as our common version would make it, but the well doing of the servants, who should continue to serve their believing masters, while they were no longer under the yoke of compulsion.  This word is used elsewhere in the New Testament but once (Acts. iv. 3.) in relation to the ‘good deed’ done to the impotent man.  The plain import of the clause, unmystified by the commentators, is, that believing masters would not fail to do their part towards, or encourage by suitable returns, the free service of those who had once been under the yoke.”]

1.  The apostle addresses himself here to two classes of servants, with instructions to each respectively appropriate.  Both the one class and the other, in Professor Stuart’s eye, were slaves.  This he assumes, and thus begs the very question in dispute.  The term servant is generic, as used by the sacred writers.  It comprehends all the various offices which men discharge for the benefit of each other, however honorable, or however menial; from that of an apostle[45] opening the path to heaven, to that of washing “one another’s feet."[46] A general term it is, comprehending every office which belongs to human relations and Christian character.[47]

  [Footnote 45:  Cor. iv. 5.]

  [Footnote 46:  John, xiii, 14.]

  [Footnote 47:  Mat, xx, 26-28.]