Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this 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, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. 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. 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. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.—1 Peter 2:18–25

Introduction

I can remember when the pandemic hit back in March. We were preaching through our 20/20 Vision. We were going to vote in April, and I was going on sabbatical in May. We realized quickly that our ways were not God’s ways and our thoughts were not his thoughts. So we decided that the three campuses should preach through a book of the Bible together rather than walk through different topics. 1 Peter seemed like an ideal book as we faced challenging circumstances. I don’t think Pastors Dave, Steven, or I realized that for three consecutive weeks it would mean addressing three of the most challenging topics in our cultural moment: politics, slavery, and gender roles.

More specifically, the theme that unites all three topics is the theme of submission in the midst of challenging circumstances. It was not easy to submit during the reign of Nero. We will see today that it was not easy for some to submit to unjust masters. Next week we will see that it was difficult for some Christian wives who had to submit to non-Christian husbands.

But the issue is much bigger than how to submit in challenging circumstances. The issue is how to glorify God by submitting in challenging circumstances. How do you do it in a way that calls attention to the greatness and glory of Christ?

Let me be clear at the outset. This is not a topical sermon on slavery. If it were, we would look at what the Bible says about slavery in the Old and New Testament. We will touch briefly on some of those points because they are necessary for wider application, but let it be understood that we are preaching a text, and it will be very important to stick close to it. We need to handle the logic and language of this text with care and precision. Peter does not leave us in the dark when it comes to how to glorify Christ in the midst of challenging situations where we face unjust suffering and sorrows.

Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this 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, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. 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. 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. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.—1 Peter 2:18–25

Main Point
Christians glorify God in the social sphere when they respectfully submit to authority and even endure sorrow and suffering because they are mindful of God (vv. 19–20) and the gospel of Christ (21–25).

Outline

Part 1: Be Subject in the Social Sphere (1 Peter 2:18–20)

1) The Meaning of “Servants” and “Masters” in the Ancient World (v. 18)
2) The Meaning and Nature of Submission (vv. 18b–20)
3)  The Reasons for Submission (vv. 19–20)

Part 2: The Example of Christ (1 Peter 2:21–25)

1) The Calling of Christ’s Suffering (v. 21)
2) How Christ Suffered (vv. 22–23)
3) Why Christ Suffered (vv. 24–25) 

We will take each point one at a time and apply as we go. 

Part 1: Be Subject in the Social Sphere (1 Peter 2:18–20) 

1. The Meaning of “Servants” and “Masters” (v. 18)
2. The Meaning and the Nature of Submission (vv. 18b–20)
3. The Reasons for Submission (vv. 19–20)

1) The Meaning of Servants and Masters (v. 18a)

Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.

Remember that last week we said submission or “be subject” means humbly putting yourself under the authority of another. It is a posture of readiness to respect and obey another’s authority. What we learned last week applies here as well. A Christian will respectfully submit to a person of authority unless they ask us to sin (forbid something that God commands or command something that God forbids).

This word for servant is a different word than the one used earlier in verse 16 (“slaves of God”). It is not the normal term for a slave (doulos), but the word for a household servant (oikos). The reason is that Peter is now going to address the typical Roman household in 1 Peter 2:18–3:7 (husband, wife, children, extended family, servants/slaves). 

In terms of one’s social status, this person could be a household servant or slave, and the way they were treated could vary greatly. It is difficult to tell, but in general it seems that the household servant was more often a slave arrangement than a business/servant arrangement.

I think it is important to compare and contrast ancient slavery with American slavery so we do not confuse the two.

First, Roman slavery was different in its diversification. In other words, there was a spectrum of variation in terms of (1) where slaves came from and (2) what slaves did. American slavery was race-based. The source of slavery here came mainly from what the Bible calls “man-stealing.” It was sinful for African tribes to sell other Africans for slavery and it was sinful for others to buy them, ship them, and sell them. It was sinful to de-humanize people from African descent to justify slavery instead of acknowledging that they were made in the image of God.

Roman slavery seems to come from two main sources: financial debtors and conquered nations. Some people had to sell themselves into slavery in order to pay off their debts (in that sense, slavery could be temporary and not permanent). But it seems the second source of slavery was more common: Slaves came from countries that Rome conquered. It was less racial and thus more geographical and geopolitical—conquered people came from many different places throughout the empire.

In terms of what slaves did, there was also a lot of variation. Some were teachers, doctors, musicians, cooks, managers of the household, or something like nannies or disciplinarians of children. Some had hard labor, working in mines or in the fields. Some were treated with respect and honor as friends of the family, and others were treated with harsh or even cruel disrespect and suffered unjustly. Roman slavery also had more provisions for freedom than American slavery (in which slaves and their children could be perpetual property).

We should not view Roman slavery with rose-colored glasses. It was an evil enterprise in its widespread scope and specific treatment of people. In terms of scope, I have read estimates that say up to half of the Roman empire and its economy were based on slaves. And in terms of treatment, those slaves were definitely viewed in demeaning ways. The Greek philosopher Aristotle and other philosophers viewed slaves as property and argued that they should not be treated with dignity.

It is important to give a historical survey like this so we understand that many Christians were likely to be in this position of servants/slaves in Roman households. And what they did and how they were treated would vary considerably, as you see in our text: the good and gentle on the one hand and the unjust on the other. How should Christians respond if they are in this challenging situation?

2) The Nature of Submission: Respect and Endure (1 Peter 2:18b–20) 

The first word that shows up to define the nature of submission is the word respect. 

Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.

The second word that Peter uses to define the nature of submission is fairly easy to spot because he repeats it three times in two verses. 

For this 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. 

Peter makes an obvious point here. He has already made the case that a Christian is sold out to doing good. He wants the excellency of Christ to be proclaimed with his or her lips and life, and so the call is for the Christian’s beautiful behavior to be seen by all. Some will turn and glorify God (either now in conversion or later in judgment). Therefore, the call upon a Christian is to endure while doing good. There is no virtue in merely enduring what we deserve. Rather, Peter is talking about enduring sorrows and unjust suffering—cases where Christians obviously do not deserve the treatment they are receiving.

3) The Reasons for Submission and Endurance (1 Peter 2:19–20)

For this 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.

Peter twice refers to enduring unjust suffering as a “gracious thing” (v. 19, 20). What does that mean? Gracious here refers to God’s favor—or a sense that God is pleased with you or God is smiling upon you. There is no sense in which God will be pleased if you suffer for doing what is wrong. God looks favorably upon those who suffer unjustly (that is, they do not deserve the treatment they are receiving).

He also highlights that you can only endure this way when you are “mindful of God” (v. 19) or you are aware of “the sight of God” (v. 20). What does it mean to be “mindful of God,” or the phrase “in the sight of God?” Christian endurance is not mindless, but mindful. Your head is not down, but up. Your sight is not cloudy, but fixed upon the sunshine of his acceptance.

This is a call for God-centered endurance. It was something that theologians used to call coram Deo (life lived before the face of God). It does not merely mean “be good because God is watching.” Do not buy the lie that you are unknown, unseen, forgotten, and forsaken. Your Father sees. He is not ambivalent toward you and he does not merely tolerate you. This is so different from an awareness of others. 

If you live for the acceptance of another, you will be enslaved to the whims of another. The Christian is different. You do not have to live for the acceptance of another, but from the acceptance of another. In other words, you already have the acceptance of the only One who really matters forever. It changes everything! You have the attention and acceptance of the High King of Heaven as heaven’s citizen and a child of the King. He sees. He knows. He loves. You can endure the world’s frown if you know you have your Father’s smile. Endure!

Application: The Apologetic Question of a Christian Approach to Slavery

Peter does not directly address Christian masters and how they should treat their household servants. We learn a little more detail from the apostle Paul in terms of how he addressed the social institution of slavery.

First, we should not think that New Testament authors favor a type of fatalism that says Christians should just stay put in whatever situation they found themselves in. Paul’s general advice was to “let each person lead the life that the Lord has assigned to him, to which God had called him” (1 Corinthians 7:17). A notable exception is that he says if slaves can be free, then they should be free (1 Corinthians 7:21). 

Each one should remain in the condition in which he was called. Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity). For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. You were bought with a price; do not become bondservants of men.

Peter and Paul do not directly overturn and overthrow social institutions like slavery, but they show that the gospel has direct implications that will undermine and eventually uproot things like slavery. For example, Paul asked Philemon to accept Onesimus as a fellow brother in Christ and is convinced that he will do even more (which most read as an implicit call to set him free). Equality before God as fellow slaves of God through the gospel challenges the very basis of slavery, in which one human owns another human. Colossians 4:1 urged Christian masters to pay their slaves that which was right and fair and to treat their slaves as they themselves wished to be treated by their own master, Jesus Christ. If masters heeded Paul’s words, the institution of slavery within the church would have been transformed from a master-slave relationship to an employer-employee relationship—or, even better, to a brother-brother relationship. Paul asked Christians, in essence, to choose kinship with the church rather than kinship with the world. 

Masters and slaves at the social level will be redefined by the redeemed as fellow brothers and fellow slaves of Christ. If this perspective had spread, the social institution would have wilted and died. D.A. Carson and Douglas Moo say it well, “That it took so long for this to happen is a sad chapter in Christian blindness to the implications of the gospel” (Carson and Moo, Introduction to the New Testament, p. 594).

Peter, however, does not focus on the gospel implications for how masters should view servants, but the gospel implications for how servants can endure unjust suffering.

Part 2: The Example of Christ (1 Peter 2:21–25)

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. He committed no sin, neither was deceit found in his mouth. 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. 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. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

1. The Calling of Christ’s Suffering (v. 21)
2. How Christ Suffered (v. 22–23)
3. Why Christ Suffered (v. 24–25)

1) The Calling of Christ’s Suffering (1 Peter 2:21)

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.

Peter explains that a life of suffering is not a strange anomaly, but a Christian calling. The word this is a reference to verses 18–20 and having to endure sorrows and unjust suffering. We should not be shocked or surprised that our life during our temporary exile here will be hard. This fallen world is not our home. Christ entered into this fallen world to rescue us, and he has gone away to prepare a place for us that will be far better than this place. But while we remain here, we will suffer here. Peter emphasizes that Jesus suffered not only to give us eternal life but also to give us an example for everyday life. In his suffering, he left an example for us to follow in his steps.

No one should view the Calvary Road with rose-colored glasses. It was hard—excruciating was a word invented for the pain of the cross. And so when you find the question “Why does it have to be so hard?” bubbling up in your heart, stop for a moment and hear this verse, because suffering is your calling. Let that sink in. Not for a small window of time, not an anomaly, but a calling or vocation from God.

Now, we will want to pause further and speak to something that rises up in all of our hearts when we stop to think about suffering as a calling:

God, you are the Sovereign King of the Universe. You are all wise and all powerful and you reign over me. So you calling me to suffer (at one level) is as simple as “Yes, Lord.” But you are also my loving Father. I would struggle with planning a life of suffering for my child. Help me understand both the “why” of suffering and the “how” of suffering. 

Peter begins with the “how.”

2) How Christ Suffered (1 Peter 2:22–23)

He committed no sin, neither was deceit found in his mouth. 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.

Peter is not content with vague generalities. He is serious that Jesus left a specific example for us to follow. So he lays out the specifics for us.

1. Christ did not suffer as an evildoer: his life and his lips were free from sin.

He committed no sin, neither was deceit found in his mouth (v. 22). 

2. Christ was free from the burden of retaliation .

When he was reviled, he did not revile in return; when he suffered, he did not threaten (v. 23a).

Jesus lived not only free from sin, but free from the awful weight and burden of retaliation. He did not trade evil for evil. He did not live to get even (tit for tat, cursing for cursing). Revenge and retaliation are cruel slave masters. He was free.

3. Christ endured by entrusting himself to God who judges justly.

… but continued entrusting himself to him who judges justly (v. 23b).

Jesus was free from the merry-go-round of “getting even” because he looked to God, God’s character, and the final judgment. Jesus trusted his Father. He knew he was known. Knew his Father was working. He knew that he could hand all things over to his Father’s care. He probably thought or said something like this, “It is enough for me that you are Judge, and you are just so you will judge justly. I can see the wrong and feel the wrong and entrust it to you knowing that you will right the wrong.” 

Can you do this in a rhythm of everyday life? See the wrong. Name the wrong. Lament the wrong. Give it to God. Trust that he will do better than you can with it.

3) Why Christ Suffered (1 Peter 2:24–25)

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. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

He suffered evil to pay the penalty for all our evil. We have not yet seen God’s just final judgment of all sinners and all sin, but we have seen God’s gracious and merciful just judgment of our sins on the cross.

He bore our sins in his body on the tree. They are paid in full. Perfect justice and perfect mercy were brought together in perfect wisdom. Behold the power and wisdom of God. Something that looked so weak and yet defeated the most powerful foes of sin and death and hell. Something that looked so foolish—yet who can fathom the heights and depth of wisdom that found a way to be just and justify the one who has faith in Christ?

But this payment for our sins did not leave us without a new power to fight sin. We can now die to sin. We don’t live in it any longer. We are not slaves to sin. We are free to live to righteousness. We are free to look more like Christ. We were healed by his wounds. We were straying, but now we have returned. He is the Chief Shepherd and the Chief Overseer. Not only are we mindful of God with our sight on him, but he is mindful of us and watching over us in love and perfect patience and care.

Application: Suffering and Endurance 

I want to remind us of the first command in 1 Peter: 

Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.—1 Peter 1:13

By girding up the loins of your mind and being sober-minded, hope fully on the future grace coming when Jesus returns. The “therefore” of verse 13 stretches back to how Peter unpacks the greatness of our salvation (unspeakable joy, inestimable privilege).

The first thing we have to do in suffering is sit down and think about the greatness of our salvation. We must remain sober-minded in that we do not let our minds become drunk with our circumstances and our suffering.

This is so hard because suffering is so disorienting and demanding. It is like hitting our head on a doorway. We are dazed and confused for a moment. But it is hard to get mad at the doorway. If someone else is the cause of your pain and frustration, it is easy for them to become your fixation. Suffering now begins to consume us, fill us, control us, and set our life agenda. Our life becomes enslaved to the idea of “getting even” or breaking free from suffering. The Bible calls us to be filled with the example of Christ. Let his life and his suffering consume your thoughts and guide your life. 

The suffering of Jesus was essential to Jesus as an obedient Son. Hebrews is the book of the Bible that makes this point most clearly: 

Although he was a son, he learned obedience through what he suffered.—Hebrews 5:8

Jesus was sinless. Yet the Father wisely and lovingly gave his beloved Son suffering as a means to growing in obedience. If this life of suffering was essential to the Son’s life of obedience, why would we assume that we need it less than Jesus? We need it more! Why do we need it? Two reasons: first, for our endurance in this time of exile, and second, for our relationship with Christ and conformity to Christ. 

First, when we suffer, we are kind of like baby chicks hatching out of an egg. We tend to think of it as a cute thing because we think baby chicks are so fuzzy and tiny. Hatching out of an egg—like any birth, for that matter—is not a pain-free, Precious Moments kind of thing to watch. The chick pecks away at the egg and then passes out from sheer exhaustion. This process repeats itself over and over. Peck, peck, peck, pass out. Some of you can relate to that paradigm right now! Some city slickers watch it and wonder why people don’t just mercifully crack open the eggs for the chicks. Spare them the pain and the passing out! It feels like torture to watch. But every time someone does that, the chick dies. Why? God ordained that it would be the struggle that gives their little lungs and bodies strength to survive.

Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness.—James 1:2–3 

Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.—James 1:12

Second, the struggle of suffering is an invitation to know Christ and be conformed to Christ.

But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.—Philippians 3:7–11

Remember that Peter emphasizes the refining power of suffering. It refines us toward greater conformity to Christ. This Christlikeness should cause rejoicing.

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.—1 Peter 1:6–7

How does the refiner know when the process is complete? When he can see his reflection in the metal. Christlikeness is not a glib concept. It involves pain. The Refiner’s fire is hot and it hurts. But when we treasure Christlikeness, we say, “I will take whatever it takes to make me like Christ. Take away the security of health or safety, but don’t take away Christ. He is my ultimate treasure—my ultimate security. Whatever it takes, give me more of him.”

And God does. He uses the struggle to give you strength and to make you shine like Christ. One day the process will be complete. In a moment, in the twinkling of an eye, it will be over. You will be changed. Every tear will be wiped away. It will all be worth it!

Sermon Discussion Questions

Main Point: Christians glorify God in the social sphere when they respectfully submit to authority and even endure sorrow and suffering because they are mindful of God.

Outline

1. Be Subject in the Social Sphere (1 Peter 2:18–20)

• The Meaning of “Servants” and “Masters” in the Ancient World (v. 18b)
• The Nature of Submission (vv. 18b–20)
• The Reasons for Submission (vv. 19–20)

2. The Example of Christ (1 Peter 2:21–25)

• The Calling of Christ’s Suffering (v. 21)
• How Christ Suffered (vv. 22–23)
• Why Christ Suffered (vv. 24–25)

Discussion Questions

• What was a household servant or slave in the first-century Roman Empire? What were some of the differences between slavery in the first century and slavery in American history?
• What is the nature of submission in verses 18–20? In other words, what two key words spell out what submission would look like as it is lived out?
• What are the reasons for submission that Peter expounds in verses 19–20?
• How would answer the question of apologetics when it says the Bible supports slavery?
• What does it mean that suffering is our calling (v. 21)?
• How is the way that Jesus suffered supposed to be similar to the way we suffer (vv. 22–23)?
• How is Jesus’ suffering for us different than our suffering (vv. 24–25)?

Application Questions

• What does suffering look like in your life right now? What particular temptations do you face as you look at what is difficult right now in navigating a fallen world and its pressures? 
• What would it practically look like right now for you to grow in your experience of looking to Jesus and being “sober-minded” in suffering instead of becoming drunk and consumed with suffering itself? What things have helped you do this in the past?
• Are there specific changes you need to make?
• What truths landed upon you in this message that you need to share with others in your life? How can you share these truths? Devote it to prayer!

Prayer Focus: Pray for a grace to endure suffering and sorrows through fixing our eyes upon Jesus.