32. Submission to Masters

Submission to Masters p1

Peter’s instructional unit on submission extends from 1 Peter 2:13 through 3:7. We had the general call to submission to authorities in verses 13-17. Now we have the theme of submission being expressed in the context of the home. There are four groups addressed in entire section, three directly, one indirectly; slaves, masters (indirectly), wives, husband. For the sake of context we will 1 Peter 2:18- 3:7 but will focus on verses 18-25 for the next several weeks.

1Pe 2:18-3:7  Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh.  (19)  For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully.  (20)  For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God.  (21)  For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps:  (22)  "WHO COMMITTED NO SIN, NOR WAS DECEIT FOUND IN HIS MOUTH";  (23)  who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously;  (24)  who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed.  (25)  For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls. Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives,  (2)  when they observe your chaste conduct accompanied by fear.  (3)  Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—  (4)  rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.  (5)  For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands,  (6)  as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror.  (7)  Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.

There are 3 Points we will cover in verses 18-25

1. The Introduction

2. The command to submission v 18-21

3. The example of submission v 22-25

By way of introduction, we will have a short history/social lesson of the Roman world as it was at the time of this writing. The dominant social structure in the Roman Empire at the time of the New Testament was slavery. In very early times there had been few slaves in Rome but slavery became more common with Roman conquest. As the Romans began to conquer the world, they used their prisoners of war as slaves. The legal status of a slave was not a person. A slave was considered a thing. He had no legal rights. There was no recourse, there was no law suit possible, there was no civil appeal, there was nothing a slave could do. He was not a person. He or she was a thing with no legal rights. There was nothing in the world they could call their own. They owned little or nothing. There was no justice for them because they had no court of appeal. Aristotle writes, "There can be no friendship nor justice toward inanimate things. Indeed, not even toward a horse or an ox or a slave. For master and slave have nothing in common," he said, "A slave is a living tool, just as a tool is an inanimate slave." Varro, another writer, divides the instruments of agriculture into three classes: The articulate, the inarticulate and the mute. The articulate are the slaves, the inarticulate comprise the cattle and the mute are the vehicles.

Another writer says, "Whatever a master does to a slave undeservedly in anger, willingly, unwillingly, in forgetfulness or after cruel thought, knowingly, or unknowingly is judgment, justice and law." That is the lot of the slave in Roman times. Most of the time the best they could hope for was death to be released from their slavery.

Not all slaves were treated harshly, some were loved and treated well by the families they served. There are historical records of slaves being adopted by the family. But this is the exception rather than the rule.

The beauty of the gospel is that it did not and does not stand by in disdain or only acknowledge the person once they gained their freedom rather in the words of John Eadie “No; but it went down into his degradation, took him by the hand, uttered words of kindness in his ear, and gave him a liberty which fetters could not abridge and tyranny could not suppress.” The reality is the NT church was comprised largely of slaves and their masters.

1Co 7:21-23  Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it.  (22)  For he who is called in the Lord while a slave is the Lord's freedman. Likewise he who is called while free is Christ's slave.  (23)  You were bought at a price; do not become slaves of men.

1Ti 6:1-2  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.

Phm 1:15-16  For perhaps he departed for a while for this purpose, that you might receive him forever,  (16)  no longer as a slave but more than a slave—a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord.

Act 10:7  And when the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier from among those who waited on him continually.

Household servants were considered part of the household. Acts 10 is devoted to the conversion of Cornelius’s household. When Peter came and preached the gospel all the household of Cornelius, including the household slaves, who heard the word, believed, and were baptized. Whenever we see household baptisms in the Bible, if slaves were part of the household, they believed and were baptized as well.

What are the implications? Every word without social distinction written in the whole of the Bible is for each and every member of the church, whether slave, freeman, or master. It is the birthright of every believer. Though societies may have social distinctions the NT doesn’t recognize them within the context of the church but gives instruction for the way believers are to engage the societal structures outside the church.

1Co 12:13  For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit.

Gal 3:28  There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

Jas 2:1-4  My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.  (2)  For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes,  (3)  and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or, "Sit here at my footstool,"  (4)  have you not shown partiality among yourselves, and become judges with evil thoughts?

The beauty of the gospel and the church is we are all equal in the sight of God. Recently in the News was the Met Gala. It is an annual fundraiser for the Metropolitan Museum of the Arts. It made the news for the rank hypocrisy of those who attended. The servers were all made to wear masks at all times but the guests were not. President Biden wants to federally mandate vaccines for all government workers and government contractors but makes exceptions for members of Congress, their families, and certain government organizations. So we see distinctions in our society but there should be no distinctions within the church.

It was possible to have slaves who were in position of leadership within the church and masters who were not. Again, the structure of the church has nothing to do with societal structures. From this rose the complexity of slave life in the NT era. Remember that everything Peter has spoken of in chapter one and two apply equally. Do you see the potential conflict here? There is a question that arises from this introduction to the text.

1) Why are there no instructions to Christian masters? The reason it is not addressed here is Peter is addressing the high status of the slave. You heard me correctly. The high status. How does he do this and how can that be so? 1. He does this by addressing the slaves first and thus emphasizing their high position. 2. The life of the slave best pictures the life of Christ on the earth.

Php 2:5-8  Let this mind be in you which was also in Christ Jesus,  (6)  who, being in the form of God, did not consider it robbery to be equal with God,  (7)  but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.  (8)  And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.

You see, in the Roman empire they were not even considered human. They were only a tool. But in Christ, their humanity is restored and not only that, but their lowly position exalted.

Many of the writers of the NT identified themselves as bondservants/slaves. Paul, James, Peter, and Jude.

Titus 1:1  Paul, a bondservant of God and an apostle of Jesus Christ

Jas_1:1  James, a bondservant of God and of the Lord Jesus Christ,

2 Peter 1:1  Simon Peter, a bondservant and apostle of Jesus Christ,

Jud_1:1  Jude, a bondservant of Jesus Christ, and brother of James

Jude and James who were the Lord’s brothers in the flesh refused to identify themselves as such and preferred to be called His bondservant.

It is also the slave who endures the unjust punishment in the same way that Jesus did.

1 Peter 2:21  For to this you were called, because Christ also suffered for us,

Though no instruction is given to masters here. It is covered in other areas.

Eph 6:9  And you, masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him.

Col 4:1  Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.

How do we apply this? We do not have slavery now but there are principles we can apply. The first is that we give no preference to a person’s station or position in society. We are all the same in the household of God.

Second is how we view ourselves. Do we see ourselves as bondservants, slaves for the gospel’s sake? Or do we hold on to our station in this life? Do we live for the purpose of the spread of the gospel or for our own peace and comfort?