1Pe 2:18-20 | Barnes | STEP | Verse 18. Servants, be subject to your masters . On the duty here enjoined, , seq. The Greek word here used (οικεται) is not the same which is employed in Ephesians, (δουλοι). The word here means properly domestics --those employed about a house, or living in the same house--from οικος, house . These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were. Those who are hired, and who are under a necessity of "going out to service" for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered masters (δεσποταις) is not the same which is used in , (κυριοις.) Neither of these words necessarily implies that those who were under them were slaves. The word here used is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσποτης, or master , are slaves . ; . The word, indeed, is one that " might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs. With all fear . That is, with all proper reverence and respect. . Not only to the good and gentle , but also to the froward . The word rendered froward (σκολιοις) means properly crooked, bent; then perverse, wicked, unjust, peevish . Any one who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves , yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers. (e) "Servants"

1 Peter 2:18-20

Verse 18. Servants, be subject to your masters. On the duty here enjoined, Eph 6:5, seq. The Greek word here used (οικεται) is not the same which is employed in Ephesians, (δουλοι). The word here means properly domestics--those employed about a house, or living in the same house--from οικος, house. These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were. Those who are hired, and who are under a necessity of "going out to service" for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered masters (δεσποταις) is not the same which is used in Eph 6:5, (κυριοις.) Neither of these words necessarily implies that those who were under them were slaves. The word here used is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσποτης, or master, are slaves. Lk 2:29; Acts 4:24, 2Ti 2:21, 2Pet 2:1, Jude 1:4, Rev 6:10. The word, indeed, is one that "might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs.

With all fear. That is, with all proper reverence and respect. Eph 6:6. Not only to the good and gentle, but also to the froward. The word rendered froward (σκολιοις) means properly crooked, bent; then perverse, wicked, unjust, peevish. Any one who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves, yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers.

(e) "Servants" Eph 6:5 Verse 19. For this is thank-worthy. Marg., thank. Gr., "This is grace," (χαρις.) Doddridge renders the expression, "This is graceful indeed." Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, (1Pet 2:20, "this is acceptable to God "χαριςπαραθεω-) that is, this will be regarded by him with favour. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (comp. Lk 17:9,10;) but that such conduct would meet with his approbation.

If a man for conscience toward God. If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God.

Endure grief. That is, endure that which is fitted to produce grief, or that which is wrong.

Suffering wrongfully. Suffering injury, or where there is injustice, (πασχωναδικως.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark,

(1.) that if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated.

(2.) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue, which they who are in it are required to exercise, is patience under wrongs. Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience.

(3.) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honour the gospel; and the slave and the martyr may do more to honour the gospel than if they were both permitted to enjoy liberty and life undisturbed.

(1) "this is thank-worthy" "thank" Lk 6:32 (*) "thank-worthy" "well-pleasing" Verse 20. For what glory is it. What honour or credit would it be.

If, when ye be buffeted for your faults. That is, if you are punished when you deserve it, The word buffet (κολαφιζω) means, to strike with the fist; and then to strike in any way; to maltreat, Mt 26:67, Mk 14:65, 1Cor 4:11, 2Cor 12:7, Perhaps there may be a reference here to the manner in which servants were commonly treated, or the kind of punishment to which they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by anything that was accessible, The word rendered "for your faults," is sinning, (αμαρτανοντες,) That is, "if being guilty of an offence, or having done wrong." The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honour in it,

Ye shall take it patiently. "If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honour. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other ease, but there would be the feeling that you deleted all that you received, and the spirit evinced in that ease could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done:" The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and murmuring; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong. This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connexion with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue.

This is acceptable with God. Marg., as in 1Pet 2:19, thank. It is that which is agreeable to him, or with which he is pleased.

(a) "this" Mt 5:10-12 (2) "is acceptable" or "thank" Lk 6:32