An Exposition of 1 Peter, part 14: Christianity and Slavery

1 Peter 2:18-20

1 Peter 2:18–20 NKJV

Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. 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.

Introduction

In the last study, we discussed the obligation to submit to lawful secular authority at all levels from the king on down. The Church was not to rebel against this authority as all authority comes from God. We are to model good conduct in a hostile and evil world. We are not to overcome the evil in this world by doing evil ourselves. As we look at the study today we see a similar authority structure at a lower level. The level we are addressing today is economic authority, the authority of the workplace. Most people work for someone called a boss. They might not properly be called slaves as was often the case in the Roman Empire, but in exchange for a paycheck, the employer expects the employee to submit to workplace authority.

One of the major economic units in Rome was that of the plantation. This was common in rural areas. The churches which Peter wrote to probably lived in the plantation society. At the head of the plantation was the owner, called the “master.” He was ruler over the house (oikos) in Greek. His family came next in rank. The plantation was run according to the rules he set. The Greek words “oikos” and “nomos” (law) are put together in English to form the word “economy.”

There were often a few skilled workers such as blacksmiths and barrel makers who lived on the plantation. Many of these were freemen. Their houses (oikia) were on the property itself. Most of the plantation consisted of slaves. slaves made up well more than half the population of the Roman Empire. The performed all sorts of task on the plantation from actually managing the plantation for the master (economist) down to the most menial tasks.

Outside the plantations, there were businessmen and traders who made up much of the population f towns. These also owned slaves and employed workers. The third group were government employees and officials. Many also owned slaves, such as scribes, tutors for their children, cooks, and domestic slaves to care for the estate. So there were a lot of slaves. And in the church, this meant that there were a lot of believers who were formally slaves. How were they to deal with the reality that even though they were freed in Christ, that they were still slaves to men.

Exposition of the Text

Slaves, be subject to your masters with all fear — The Greek word for “be subject” is not a main verb, even though it is translated as an imperative in English. Participles introduce subordinate ideas. In this case, the use of the participle subjects the idea to another verb, an imperative in this case. We need to go back to verse 14 to find the link. So the idea here is subordinate to where Peter says to be subject to all human authority. This gives us the idea here of “In like manner, household slaves are to be subject to their master with all fear.” All things are subject to the Sovereignty of God. The emperor is subject to God. The governor is subject to God through subjection to the emperor. So here we see a lower level of subjection. The household slaves are to be subject to their master who are subject to the governor, the governor to the king, and the king to God. This is God’s order for society, and He will hold all accountable.

Peter uses the Greek word “oiketes” here translated “slave.” But this is not the common word for “slave” which is “doulos.” As Peter has just used the general word for slave in 1 Peter 2:16 to describe the Christian’s relationship with God, we must realize that Peter has a specific type of slavery in mind. Roman society had four ranks of slaves, and often gave the slaves names or titles according to their rank. The first rank was called “primus” in Latin. The second was “secundus,” the third “tertius,” and the fourth “Quadratus.” The first two ranks were usually referred to as “oiketes” or “domestic slaves.” So Peter is addressing these slaves particularly. This is because these slaves were visible. The lower ranks of slaves were managed by a manager or overseer. The master rarely interacted with slaves of thies lower ranks. This is not to say that the lower ranks of slaves were invisible to God. It is interesting that in the Book of Romans, a slave by the name of Tertius as the one who wrote what Paul dictated and gives greeting. Even more amazing is that Quadratus also gives greeting. So there you have the entire rank of the society represented from the master Erastus who was probably the treasurer of the city of Corinth down to the lowly Quadratus mentioned in the same verse (Romans 16:23). (James Boice has good commentary on this in his commentary on Romans, volume 4.) I might add that even though the third and fourth ranks are not directly addressed by Peter here, it can be implied that they are to be subjected to their overseers and taskmasters.

The word for “masters here is is the word “despots” in English. Even though the Greek refers to masters in general, the idea of despot has become odious in the modern world and has a universally negative understanding. The household servants were to slave for their masters in all fear. This fear has a component of reverence to it though less than our reverence to God. It also has a component of fear to it as the master is able to punish the slave for either disobedience, slothfulness, or incompetence. The punishments meted out could involve flogging, being demoted to a lower rank of slavery, or even execution. The master had sole discretion over the correction. He was judge, jury, and executioner.

Not only to the good and tolerant — We mentioned in the previous study that there were good kings and authorities as well as bad ones. Good leaders inspire confidence in those they have authority over. Good leaders are a joy to a nation. Bad and corrupt rulers rule by terror. The same is true for the masters. If one had to be a slave, it would be a lot better to serve a kind and benevolent one, ont that takes personal interest in his household slaves and is forgiving of mistakes.

BUT also to the harsh — Unfortunately, not all those in authority are easy to deal with. whereas it is a delight to work for a good boss, everyone dreads the idea of working for a demanding boss. At least in theory in today’s world, one can quit their job and find one with better working conditions. This was not the case with domestic slaves in the Roman Empire. The Word ”but” is the strong word for “But.” This is meant to make a sharp contrast between the two types of masters. Yet, even though the one is kind and the other harsh, the Christians that Peter was addressing who were domestic slaves were to give them their best service.

For this is gracious — Obviously Peter is going to have to give rationale why Christians are obligated to give their best service to those who are unworthy of being leaders. The natural man is motivated under such circumstance to do as little as possible that he or she can get away with. There are those who say that they respect the office a bad leader holds but not the man. It is true that many people do not deserve the office they hold. But the Christian is to be gracious anyway. The Christian is unworthy of being called a “Christian.” Too many times, our conduct is most un-Christian. Even so, we have received grace. For this reason, we are to extend grace to those who do not deserve it.

If on account of conscience of God, he or she bears the pain of suffering wrongfully — Everything a Christian does is to be with God in mind. We have a God-consciousness. We can think of the “What would Jesus do” movement as an example. Even though it might be better said: “what would Jesus have us to do,” it at least gives us the idea. When we suffer injustice, being punished or wrongfully blamed, we are t have this God-consciousness in mind. If we are truly Christians, then we shall suffer wrongfully. We are reminded in 2 Timothy 3:12 “Yes, and all who desire to live godly in Christ Jesus will suffer persecution.” This is not an “if” but a “when.” Peter, by using the Greek “ei” for if rather than “ean” agrees. The first Greek word is often translated “since” rather than “if”. the second Greek word usually renders the idea that something might or might not happen. So persecution and wrongful suffering will happen, The “if-ness” is better understood as when. Thankfully God grants times of rest to the believers for His purposes. But there are times of persecution also according to the same purpose. The Christians that Peter was addressing were currently undergoing persecution. Soon, Peter himself would be imprisoned, tried, and executed by crucifixion. God will empower us by the Holy Spirit to endure during these trials.

For what glory is it when you endure a beating for your wrongdoing --— The Greek word here translated “glory” is different than the word we use for giving God glory which is “doxa.” So it has the lesser idea of “credit.” What credit is it to us when we endure punishment for doing wrong, even if we take it well? We have nothing to brag about when we get punished for an infraction. One should expect to be chastised when one does wrong. This is true for Christians as well. We must recognize that God the Father chastises us His children. And He can use secular authorities as His instruments as well. God would be derelict if He did not punish us (See Hebrews 12:6-11). Secular authority would also be derelict if they did not correct wrongdoing. The same is true of masters, or in today’s world, bosses. The master wishes the maximum profit of his business or farm. So it becomes a matter of management of labor. Some see the best way is to encourage the workers, and others to beat them “until the morale improves.” One should not expect that the master actually cares for the slave as an individual. This is a Christian virtue and rare even among Christians. But the household slaves were highly trained and valuable. Because of this, they were given a degree of privilege, at least above the slaves of lower rank.

BUT when you endure suffering for doing good, it is gracious before God — The strong “but” here tells us that Peter’s emphasis here is not about the rod of correction. This is true, but instead he wants us to think about the times we have to endure suffering for doing good. It is all too true in this world that the wicked prosper and the good people are abused. Psalm 37, especially Psalm 37:35 address this inequity. (See also Psalm 73:4-9; Psalm 10:2) What is important to realize that the Lord will hold the wicked to account. But here it says that it is gracious in the sight of God. The idea here is that God is pleased when the Christian does not retaliate or complain about it but instead gives glory to God and submits these wrongs for God to avenge according to His will.

Application

In most countries of the world, the practice of slavery has long been abolished in a formal of legal sense. We can think of the crusade against slavery which William Wilberforce waged against slavery in England or in America where a terrible Civil War was fought to abolish it here in America. However, sad to say, slavery is still rampant under cover of darkness. Every day, people are sold into slavery, often in the sex trade, to the point that there has never been more slaves on this planet. So, the church needs to address this issue. It has gotten to the point where many of the secular authorities either promote or even participate in the slave trade. For the Christians to speak up, then, is to invite the wrath of the authorities.

We could learn from the earlier church in how it dealt with slavery, both within the church and without in general society. In the early church, both slaves and masters were won to Christ. This presented a thorny issue which Paul and others had to address. Masters had an obligation to properly care for their slaves. The Church did not demand that masters release their slaves. Neither did they tell the slaves to escape from their masters. The slaves were not to take advantage of a Christian master, and the masters were not to mistreat their slaves. If the masters were simply to release their slaves, then these freed slaves might not have the status or means to make it on their own. They might have to sell themselves to another master who might not be a Christian in order to survive. For the Church to have advocated for slaves fleeing from their masters, it would have brought down the severe wrath of the state upon the church. One only need read about what happened to Spartacus and his slave uprising. So the church had to deal with the thorny issue of slavery.

The early Church advocated as it could. Paul in 1 Corinthians 11 chastised the Corinthians for observing social rank at the Lord’s Supper. Because the highest rank ate first and the slaves last, it was reinforcing the norms of secular culture. god punished the Corinthians for this. Many were sickened and some died for this infraction. Whatever was true outside the assembly was not to be practiced within the assembly where all people of all cultures and economic statuses were to be equal before God. Former slaves even became bishops in the church. When the assembly dismissed, the old rules remained in force. The master was still the master and the slave a slave.

But this did not mean that the Church accepted the status quo. The slaves in the congregation received education and learned skills. Offerings were taken up at the assembly, and the funds raised were used to purchase slaves. As the people in the Church were the new owners, they had the power to release their slaves; which they did. They released slaves and broke no Roman laws. So, here we see an example of how the church dealt with slavery. It was a very expensive proposition to have to purchase the slaves. Thus was a costly act of grace, a costly act which brought glory to God. I would suppose we need to think how we might apply this line of thinking to today’s world.

I would suppose that at this time in need to introduce a BUT of my own. As important was what I have just said is, there is a far greater application. This is the application of being a witness to Jesus. Everything we do as we mentioned earlier is with God in mind. In the next study, we will learn about the suffering of Christ as the perfect model of suffering for well-doing. Peter has told us that we are aliens and strangers in this world. We are on a journey to a far greater world. He has reminded that it is necessary for a little while to suffer, and after that is the eternal weight of glory. The Christian’s job is not to fix the current world but to announce the coming kingdom. We need to invite others to leave their land and follow Jesus to a greater homeland. So even when we conduct the ordinary affairs of life such as work, raising a family, and bringing some justice to the oppressed, we are doing these things to advertise the Kingdom of Jesus Christ. Even when we suffer for doing good, we are promoting His kingdom.