strictly just, but τὴν ἰσότητα. What is that? Literally, it is equality. This is not only its signification, but its meaning. Slaves are to be treated by their masters on the principles of equality. Not that they are to be equal with their masters in authority, or station, or cir- cumstances; but they are to be treated as having, as men, as husbands, and as parents, equal rights with their masters. It isjust as great a sin to deprive a slave of the just recompense for his labour, or to keep him in ignorance, or to take from him his wife or child, as it is to act thus towards a freeman. This is the equality which the law of God demands, and on this principle the final judgment is to be administered. Christ will punish the master for defrauding the slave as severely as he will punish the slave for robbing his master. The same penalty will be inflicted for the violation of the con- jugal or parental rights of the one as of the other. For, as the apostle adds, there is no respect of persons with him. At his bar the question will be, ‘What was done?’ not ‘Who did it?’ Paul carries this so far as to apply the principle not only to the acts, but to the temper of masters. They are not only to act towards their slaves on the principles of justice and equity, but are to avoid threatening.* This includes all manifesta- tions of contempt and ill-temper, or undue severity. All this is enforced by the consideration that masters
* Minarum enim et omnis atrocitatis hoc initium est, quod servos dom- ini, quasi sua tantum causa natos, nihilo pluris faciunt quam pecudes,
Ergo sub una specie vetat ne contumeliose et atrociter tractentur.—CaLvIn.
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