YouTube video sermon

1 Peter 2:18-25

Let me invite you to take your copy of God’s Word and turn with me to 1 Peter 2. Peter is writing to Christians that have been scattered into the farthest regions of the Roman empire: Pontus, Galatia, Cappadocia, Asia, and Bithynia. He’s reminding them, in the midst of suffering and persecution, that they’ve been born again to a living hope because of God’s great mercy. He’s reminding them that “they’re a chosen race, a royal priesthood, a holy nation, a people for God’s own possession” (1 Peter 2:9) – and all of that makes them “aliens and strangers” in this world (1 Peter 2:11).

While this is encouraging, it also poses some interesting questions like: how am I supposed to live in a world that’s so foreign to what I believe? So, Peter provides them with some very practical advice on how to live in a non-believing culture. In fact, that’s exactly what he says in 1 Peter 2:12, “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” And then he launches off into what that kind of conduct ought to look like in their political life, their employment/work life and their home life. Each of those spheres of influence is what makes up the “human institutions” that he mentions in verse 13.

We considered the political relationship last week, and I’m sure you had wonderful conversations at lunch. Or maybe you had enough politics and you decided to skip the sermon discussion. That’s fine, too. It’s a tough topic. Today, we’re going to consider Peter’s instructions to us about our vocational relationships. And let me just spoil it for you – it doesn’t get any easier.

We don’t like being submissive, at least not in our flesh. The word “submit” tastes like vinegar to most of us. But when we see submission through the lens of obedience to Christ, then it’s like vinegar on collards, or vinegar on fish and chips, or vinegar in BBQ sauce – it tastes such much better. (If you don’t like vinegar at all, then come up with your own analogy.) The point is this: in our flesh, in our sinful, self-absorbed state the idea of submission to anyone or anything is absolutely repugnant and offensive, but in our new life with Christ, where the Spirit is in control, the idea of submission to authority structures can actually be a sweet-smelling aroma for the gospel of Jesus Christ and the glory of God.

That’s the point that Peter is trying to make in these verses. So, follow along with me as I read 1 Peter 2:18-25:

18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in His steps. 22 He committed no sin, neither was deceit found in His mouth. 23 When He was reviled, He did not revile in return; when He suffered, He did not threaten, but continued entrusting Himself to Him who judges justly. 24 He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed. 25 For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

“Our gracious heavenly Father, You caused all of the holy Scriptures to be written for our learning: grant that we might hear them, read them, mark them, learn them, and inwardly reflect upon them, that we may embrace and ever hold fast the hope of everlasting life, which You have given to us in our Savior Jesus Christ, in whose name we pray. Amen.”

As always, I want to try to divide this set of verses into more manageable chunks. So, we’ll consider verse 18, then verses 19-21(a), and finally 21(b)-25. The first thing I want us to see is the . . .

Proper Interpretation

This is as bad as dealing with the government, but what in the world do you do in a day and age like ours with this issue of slavery? We have to stop and deal with this because the only context that you and I have for slavery is American slavery. Some might call it colonial slavery, slavery of the Civil War. What we need to understand is that Rome was different in its concept of slavery, than we were in ours. So, you’re going to have to take your Western mind out for just a moment and think a little differently.

Our American version of slavery was all based upon race – it was racial slavery. Rome could care less about race. If they conquered you, then you became a slave. It had absolutely nothing to do with race. In fact, none of the biblical descriptions and stories of slavery, are based on race. Nations and empires could care less what race, color, culture, or language you had. When they marched in and took over, you became a slave. And when Rome took over from the Greeks, if you weren’t Roman then you became a slave.

Now, the word that Peter uses (here) is different from the normal Greek word for “slave.” The usual Greek word is doúlos – that’s the normal word for “slave.” Peter doesn’t use that word. He uses the word oikétēs. It comes from the word oikos, which is the word for “house.” So, what you have here is a household slave. (Now, again, just a reminder, you’re going to have to discard that image of Mammy from Gone with the Wind. That’s not what we’re dealing with here.)

The household slave of the Roman empire was educated (not that American slaves weren’t educated, some of them were, but many were not). The Roman household slave was, in many cases, a professional, a highly educated individual, and was likely charged with educating the rest of the family. Many household slaves were doctors, or lawyers, or accountants, or teachers or nannies. They were paid; albeit a small wage, nevertheless, they could earn money. Some of them were able to buy their freedom. Some slaves bought their own slaves. It wasn’t uncommon for an oikétēs to have a doúlos – for a household slave to have their own slave. So, there’s a vast difference between Roman slavery and American slavery.

Now, just because Roman slavery was different from American slavery, just because Roman slaves were educated and afforded opportunities that American slaves weren’t, just because Roman household slaves might own their own slaves doesn’t mean that Roman slavery was right and good. That’s the mistake that many American pastors of previous generations made (and perhaps even some today). It was never right and good, nor was it ever God’s desire that people be enslaved.

Exodus 21:16 says, “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.” And Deuteronomy 24:7 says, “If a man is found stealing one of his brothers of the people of Israel, and if he treats him as a slave or sells him, then that thief shall die. So, you shall purge the evil from your midst.” God doesn’t call us to purge righteousness from our midst. God doesn’t call us to purge holiness from our midst. It was never God’s desire that people would be enslaved.

“Ok, pastor, why then didn’t Jesus and the disciples call for revolt and rebellion and an overthrow of evil institutions like slavery? What do we do (then) with all of these New Testament passages that don’t seem to condemn slavery: passages like this one in 1 Peter 2, and 1 Corinthians 7, and Ephesians 6, and Colossians 3, and the entire book of Philemon that deals with a runaway slave named Onesimus? All of these passages never outright condemn slavery, and in fact seem to suggest that slaves should remain slaves.”

Great question. Two quick comments and then we’ll move on to our second point.

First, the seeds of revolt are being sown even though an outright overthrow of the institution of slavery wasn’t yet possible. In 1 Corinthians 7:21 listen to what Paul says, “Were you a slave when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.)” Paul does suggest that if freedom is possible, then the Christian slave should seek to become free. Also, in Paul’s letter to Philemon about Philemon’s runaway slave, Onesimus, although Paul sends Onesimus back to Philemon, listen to how Paul puts it:

[T]hough I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you – I, Paul, an old man and now a prisoner also for Christ Jesus – I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me.) I am sending him back to you, sending my very heart. I would have been glad to keep him with me… For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother – especially to me, but how much more to you, both in the flesh and in the Lord. So, if you consider me your partner, receive him as you would receive me. (Philemon 1:8-13a, 15-17)

Peter and Paul both lived in a situation where the structures of society are such that a wholesale overthrow of the economic order wasn’t feasible. And yet, Paul is sowing seeds here and calling for relationships here that have to overthrow the institution of slavery.

And the last thing that I’ll say about these passages and why they never outright condemn slavery and call for wholesale revolt is this; the biblical authors seem to be more concerned that Christians (and in this case, Christian slaves) show forth the beauty of the gospel of Jesus Christ in their environments in the hopes that masters might accept Jesus, in the hopes that co-workers might accept Jesus, in the hopes that classmates might receive Christ, in the hopes that spouses might become followers of Christ Jesus. In other words, it seems that the biblical authors recognize that there’s a greater possibility of the gospel being received if the slave remains and lives as a Christian witness.

Remember Matthew 5:14, 16, “You are the light of the world. A city set on a hill cannot be hidden. [L]et your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” Or Ephesians 5:8, “For at one time you were darkness, but now you are light in the Lord. Walk as children of light.” And just a few verses back we heard Peter say, “But you are a chosen race, a royal priesthood, a holy nation, a people for His own possession, that you may proclaim the excellencies of Him who called you out of darkness into His marvelous light” (1 Peter 2:9).

So, just a quick recap: 1.) Roman slavery and American slavery are different concepts, 2.) that doesn’t mean that Roman slavery is right or that God and the biblical authors endorse slavery, and 3.) whether slave of free, the primary emphasis of the Scriptures is to evangelize where you are – grow where you’re planted, shine in a dark world.

Providential Intentions

Why would God allow us to work for people that are so difficult? We’ve all worked for a difficult person. We’ve all volunteered for something and later realized that if we knew who was going to be in charge we would’ve passed? You can never make them happy. I’m unfulfilled. My boss seems unfulfilled. You can never satisfy them. Even when you do it the way they want it done, they’re still dissatisfied. Why does that happen? I’m going to show it to you and you’re not going to like it. How do I know you’re not going to like it? Because I don’t like it.

In order to get the full context let’s re-read starting at verse 18, “Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this (being subject to your master) is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called…”

Peter says that when you put yourself in submission to a boss (good or bad, but especially bad) and you endure suffering unjustly, then that’s a gracious thing. In fact, he concludes right there by saying this is exactly what you’ve been called to do. I told you that you wouldn’t like it. And the reason that we don’t like that is because the type of heart and the type of demeanor that Peter calls for here is utterly contrary to our fallen nature. I’d be willing to bet that in many hearts, right now, there are strong feelings of resistance that are rising against this call for meekness and submission and compliance.

Listen, in our flesh, in our fallen sinful nature, we hate to give the impression of weakness. We hate to look like someone took advantage of us. We hate to let false accusations against us stand. We hate it when unreasonable and abusive people seem to have the last say. All of those situations (and more) cause tremendous feelings within us to recoil and push us toward retaliation.

And let me just add a little footnote here. If this sounds too foreign to you because you’re retired, or maybe you’re the boss, you’re the top dog, you’re the owner of the business, you’re the CEO, you’re the president of the company, or maybe you’re not even working yet, you’re still in school – if any of that describes you – then just think of a marriage situation (not because it’s like slavery, we certainly hope and pray that it’s not like slavery, but because many of these things happen in marriage).

Somebody treats you unfairly. Somebody says something disrespectful. Somebody puts you down. The principle is the same. Being mindful of God – this sorrow that I’m experiencing, which is unjust – I’m enduring without retaliation for God’s sake. God writes that down in a book. It wasn’t wasted. Your silence last night in response to that barrage of criticism was written in heaven. Your gentle response (“A soft answer turns away wrath…” – Proverbs 15:1), your effort to return a soft answer when he/she spoke so cruelly is written in heaven. This is a gracious thing, this is a God-approved thing, this is a beautiful thing in God’s sight.

I think this text assumes that God sometimes wills for His people to suffer unjustly. I see that in verse 21: “you were called to this.” But lest you doubt that Peter says the same thing more explicitly several other places. For example, in chapter 3:17, “It is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong.” And again, in chapter 4:19, “Let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.”

God wills this because He knows the best way for us to bring glory to Him is sometimes by miraculously escaping suffering, but more frequently by graciously bearing suffering, that we do not deserve and trusting in Him anyway.

The bottom line is this. The world and non-believing people will never understand our behavior when we live to God like that. You know what the world’s response is? It’s actually the response of many Christians? “Why don’t you fight back? Why don’t you tell them where to go? Why don’t you…?” And the Christian employee, the Christian volunteer, the Christian student, the Christian waitress/waiter says, “My conscience is bound to God” (1 Peter 2:19, NKJV), I’m being “mindful of God” (1 Peter 2:19, ESV).

Now, I know that most of you know exactly what I’m talking about here. But we live in a world that will listen to this sermon online and take my preaching and twist it to mean something that I’m not saying. So, let me just make this clear (and then we’ll move to the final point). I am NOT suggesting that you remain in a situation if you’re being physically mistreated, if you’re being sexually harassed and abused, if you’re being verbally threatened. No, you have laws on your side. Come see me or one of the deacons. We may not be able to fix the situation, but we’ll hold your hand and walk with you through it.

Perfect Illustration

Peter concludes his argument by pointing to Jesus. “When He was reviled, He did not revile in return; when He suffered, He did not threaten, but continued entrusting Himself to Him who judges justly” (1 Peter 2:23). Just in case there were any slaves that were hearing this letter and scoffing at Peter’s instruction. Just in case you’re hearing this sermon and you’re trying not to laugh or roll your eyes because the pastor is so out of touch with reality, the example that Peter offers is Jesus.

See, the problem is that we know intellectually and theologically and experientially that we’ll never be able to measure up to Jesus and so we just don’t even try. We don’t even give Jesus a moment’s thought. We don’t pause for a second to consider the biblical instruction. But the biblical authors always seem to point to Jesus.

Patiently enduring unjust suffering reveals God because it makes the suffering of Jesus real to people. People can see that this is the way that Jesus was. If you’ve seen Jesus, you’ve seen the Father (John 14:9). This kind of demeanor shines a light on God by shining a light on Jesus.

When you and I endure unjust suffering, we’re not saying justice doesn’t matter; we’re saying God is the final judge. He’ll settle accounts justly. My accuser, your abuser, they won’t have the last say. God will have the last say. This is why we don’t need to _________. We defer to God. As Peter says, “I entrust myself, and not just myself, but my cause and my accusers, and the whole situation and the justice that needs to be done – I hand it all over to God.”

This is our calling this morning. It’s not merely a rule to be followed. It’s a miracle to be experienced. A grace to be received. It’s a promise to be believed. Do you believe? Do you trust that God sees every wrong done to you, that He knows every hurt, that He assesses motives and circumstances with perfect accuracy, that He’s impeccably righteous and takes no bribes, and that He’ll settle all accounts with perfect justice? This is what it means to be “mindful of God” amid unjust suffering.

If you believe this – if God is this real to you – then you’ll hand it over to God, and though nobody in the world may understand where your peace and joy and freedom and love is coming from, you know – it’s God.

“Father, of all the audiences in the universe that we might want to notice the efforts of our work, the efforts of our labor, the efforts of our love and concern, You’re the most important. This is a hard word to receive today. Our world and our flesh resist the notion of submission; especially in the face of criticism and being treated unfairly. But we believe that You see all. You keep track of it all. And, indeed, one day You’ll reward us far more than any boss or friend or coworker ever could. We thank You. We love You. We need You. Keep Yourself more real to us than our closest friends. Give us the grace to be done with self-pity and anger and to go forward in love toward everyone, for we offer this prayer in Jesus’ name. Amen.”