SERMON: Slaves and Masters (Eph. 6:5–9)
Slaves and Masters (Eph. 6:5–9)
Series: Ephesians: Building the Church Text: Ephesians 6:5–9
By: Shaun Marksbury Date: August
6, 2023
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
We’re reading a few words in this passage that gives our
current world pause. As such, last week,
we tackled a difficult topic — slavery and Scripture. We noted that Scripture condoned specific
forms of slavery, but we also noted that it condemned the form of slavery
previously practiced in the Transatlantic Slave Trade. Indeed, this very passage challenges the more
recent past. As such, even though we’re
done away with the institution of slavery in our current culture, the terms
“slave” and “master” here still have application today.
Let’s review the Book of Ephesians for a moment. The book starts with a long theological
section (chapters one through three), and the other half of the book consists
of the practical section. Many of the
New Testament epistles have a comparable layout. This communicates a need for us to know and
remember the gospel message before hearing and applying the commands of the
Christian life.
One of the main directives in this half of the book is 5:18
— “be filled with the Spirit.” Remember
that the five following participles (the -ing words) flow from that verse; to
be filled with the Holy Spirit means that we’ll be “speaking to one another in
psalms and hymns and spiritual songs,” “singing and making melody” in our
hearts “to the Lord,” “always giving thanks for all things,” and (as the ESV
translates it) “submitting” to each other” (vv. 19–21).
That last one is an essential element to having
Spirit-filled households. Wives submit
when they’re subject to their own husbands (v. 22), and husbands when they’re subject
to their wives by loving them “just as Christ” (v. 25). The same is true in this chapter with the subjection
of children (v. 1) and parents (v. 4). In
this text, we see that slaves are commanded to be in subjection to their own
masters (6:5), and masters to their slaves (v. 9). All this submission is to be unto the Lord,
an expression of being filled with the Holy Spirit.
How does slavery fit in the household codes, though? That is because slaves were “often considered
members of the household in Graeco-Roman culture.”[1] Since none of us need to engage in slavery
today in order to climb the social ladder or engage in gainful employment, our
best application of this is in considering how people are taking care of their
families in their place of employment.
In other words, we’re considering how the Holy Spirit fills the
employee/employer relationship. So, like
with the previous relationships (wives/husbands, children/parents), we can divide
this section in two. We see that the
Spirit calls slaves to submit (vv. 5–8), but we also see that He calls masters
to submit (v. 9). Let’s consider the
first of these.
II.
The Spirit calls slaves to submit (vv. 5–8)
Slaves, be
obedient to those who are your masters according to the flesh, with fear and
trembling, in the sincerity of your heart, as to Christ; not by way of
eyeservice, as men-pleasers, but as slaves of Christ, doing the will of God
from the heart. With good will render
service, as to the Lord, and not to men, knowing that whatever good thing each
one does, this he will receive back from the Lord, whether slave or free.
While we’ve officially done away with slavery as an
institution, many would liken a need to work to survive to a form of
slavery. Indeed, I know I feel that way
often with our mortgage, and indeed, “the borrower becomes the lender’s slave”
(Prov. 22:7). The inherent greed in the
system today is a common complaint, where both employees and employers vie for
more wealth. However, there are undeniable
blessings to living in our current system.
Our problem isn’t one peculiar to our system. For instance, there’s always some form of
hierarchy, which doesn’t have to be a bad affair; that God reigns blesses us
immeasurably. Those pushing for the
abolition of all power structures advocate anarchy and fail to address the true
problem.
The answer certainly isn’t to nix capitalism and embrace
socialism, where bureaucratic interests not only trample out human rights, but
silence dissenters. Indeed, as one
commentary notes, “Revelation 18 suggests that the final Antichrist will come
into power through a great worldwide economic system in which virtually all
power is centered in the hands of a few elite leaders.”[2] Those who want to promote socialistic or
communistic leadership and policies only intensify the problem.
The problem isn’t economics, but human hearts. Scripture presents the issue as one of human
relations, how we operate both in our subordinate and superior positions in
life. Just as the Holy Spirit gives us
instruction in handling our marriages and families, He now provides a
corrective for many of our workplace problems.
In fact, we see two authorities in this passage. The Lord calls Christians to be in submission
to those in authority (v. 5), while recognizing that there is the True
Authority over us all (vv. 6–8). Let’s
consider the first point.
A.
He calls Christians to perpetual obedience to
those in authority (v. 5)
Slaves, be
obedient to those who are your masters according to the flesh, with fear and
trembling, in the sincerity of your heart, as to Christ;
If you hadn’t noticed, each of these three sections begin
with what Roman society would recognize as the subordinate groups — women,
children, and slaves. However, in doing
so, the apostle treats them in a countercultural way, “as ethically responsible
persons (cf. Col. 3:22–25).”[3] He treats them as equals, seated next
to one another in Christian churches.
The question is how we choose to live, and here, the
believer is called to an ongoing obedience.
Scripture calls those who are slaves to be in submission to those over
them “according to the flesh” (Col 3:22; 1 Tm 6:1; Ti 2:9). This applies to all believers, for
elsewhere we read, “Every person is to be in subjection to the governing
authorities. For there is no authority
except from God, and those which exist are established by God” (Rom. 13:1).
As such, Christian obedience is to be perpetual and done
“with fear and trembling.” We are not to
dread the wrath of earthly masters (the next verse says don’t be men-pleasers). We see an example in Paul, who described his
ministry in this way (1 Cor. 2:3) but said he wasn’t trying to please people
(Gal. 1:10). Instead, we should be
beware to make morally correct choices in the workplace, for the glory of God.
Indeed, we should take care to give those in authority over
us proper respect — even those who don’t deserve it (cf. 1 Pet. 2:18). Otherwise, we might allow bitterness to
consume us, prompting insubordinate and other unchristian attitudes. If, however, we realize that those over us act
like they don’t know the Lord because they don’t, then we respond with
trepidation, wanting to be a faithful witness and servant of the Lord to them.
Christian, you are to obey “in the sincerity of your heart,
as to Christ.” In other words, we should
seek to do this with a pure motive in your heart, seeking the good of your
neighbor and primarily, the will of the Lord.
In this way, you’re seeking to avoid doublemindedness in work, which
Paul further defines in the next verse.
So, your work ethic ultimately comes down to worship. As O’Brien notes, the “distinction between
the sacred and the secular breaks down. Any
and every task, however menial, falls within the sphere of his lordship and is
done in order to please him.”[4] That brings us to the next point.
B.
He calls Christians to perpetual obedience to
True Authority (vv. 6–8)
not by way of
eyeservice, as men-pleasers, but as slaves of Christ, doing the will of God
from the heart. With good will render
service, as to the Lord, and not to men, knowing that whatever good thing each
one does, this he will receive back from the Lord, whether slave or free.
This is a larger section, but much of what we needed to
note, we have. Still, there’s an
essential truth that we must recognize here.
Christians are all slaves of Christ. Unbelievers may be slaves to other men, or to
their lusts, but the Christian has a higher allegiance.
We all tend to work a little harder when we know we’re being
observed. Eyeservice is serving just to
be seen, and our being men-pleasers is misdirected motives. We should instead seek the Lord’s help in cultivating
a consistent attitude of the heart, regardless of whether our earthly master is
present. In this way, we will be serving
in sincerity of heart, as the previous verse says.
As Paul said in Col 3:22, “Slaves, in all things obey those
who are your masters on earth, not with external service, as those who merely
please men, but with sincerity of heart, fearing the Lord.” He also challenges us to not do what we do
for the sake of people, but for the Lord (Gal. 1:10). As the Book of Proverbs notes, the fear of
man is a snare (Prov. 29:25). The real
aim of our obedience isn’t people, but Christ.
The problem is that we define ourselves based on earthly
relationships, not based on our relationship with the Lord. Paul rightly called himself a bond-servant or
a doulos, a slave of Christ, the same term used here (Rom. 1:1; Philip.
1:1). This enslavement is true of all
Christians, and the paradox is, as one commentary notes, that “this latter
slavery is the highest human freedom.”[5]
As such, Christians should not just be serving their earthly
masters. In all they do, they should be “doing
the will of God from the heart.” This is
how we are to love God (Matt. 22:37; Mark 12:30). As Colossians 3:23 says, “Whatever you do, do
your work heartily, as for the Lord rather than for men.” Christians are slaves of Christ, and
so, we must also see ourselves as His servants.
In v. 9, we read, “With good will render service, as to the
Lord, and not to men.” We are not
serving other people ultimately, but Christ.
Of course, we should be concerned with the needs and even demands of
others. Still, if it is not service to
the Lord, it is not good will service.
It should manifest in our lives as a benevolent and caring attitude,
perhaps even eagerness to render service.
As Paul said in Colossians 3:23, “Whatever you do, do your work
heartily, as for the Lord rather than for men.”
Consider how this leads into the next verse. In v. 8, we read, “knowing that whatever good
thing each one does, this he will receive back from the Lord, whether slave or
free.” Each person in here is building
an account with the Lord for good, and He takes note. Sometimes we focus on the bad that we do, but
here, the Lord promises good!
This doesn’t mean that there won’t still be trials. There is no prosperity gospel, that believers
will be free from all their earthly enslavements. However, we know that one day, “we must all
appear before the judgment seat of Christ, so that each one may be recompensed
for his deeds in the body, according to what he has done, whether good or bad” (2
Cor. 5:10).
This is true, by the way, “whether slave or free.” The truth of Scripture is that we are all one
in Christ (1 Cor 12:13; Col 3:11). The
implicit in this verse becomes explicit in v. 9, that there is no partiality in
God. He doesn’t lean toward the master
or toward the slave. Let’s consider that
now.
III.
The Spirit calls masters to also submit (v. 9)
And masters, do the same things to them, and
give up threatening, knowing that both their Master and yours is in heaven, and
there is no partiality with Him.
Again, Paul addressed the slaves first and then their masters. We’ll notice in this verse that masters who
may have been nodding in agreement with the instructions to slaves now stand
still. The Lord calls masters to the
same obedience as all Christians.
He also calls them to rule properly and impartially. Let’s consider that first point.
A.
He calls masters to the same obedience as all
Christians
Note that the Lord says, “do the same things to them.” This means that every command for slaves in
vv. 5–8 applies now to masters. So, in v.
5, there must be mutual submission. So,
in the case that tradition records of Onesimus serving as the elder of
Philemon’s church, Philemon (the master) must now be submissive. In other cases, where there is no
relationship in which masters should be submissive to their slaves, they still
must provide for them to avoid tempting them to become un-submissive, leading
“with fear and trembling,” with sincerity of heart, “as to Christ.”
Similarly, in v. 6, masters are not to lead “by way of
eyeservice,” just in visible ways that their slaves would see. Masters are not called to be “men-pleasers”
but “slaves of Christ, doing the will of God from the heart. Moreover, in v. 7, masters are to “render
service” to their slaves, providing for their needs “with good will… as to the
Lord, and not to men.” We see this
further expounded in the following words.
B.
He calls masters to proper rule
He tells masters to “give up threatening.” The Law tells them, “You shall not rule over
him with severity, but are to revere your God” (Lev. 25:43). As such, masters should see their own role as
one given by God and to be used as an opportunity for ministry. At the very least, they shouldn’t tempt slaves
to sin by encouraging the fear of man or disobedient behavior through their
unreasonableness.
In a culture that commonly saw slaves as chattel, property a
little above livestock, this would have been unconventional. Masters commonly beat their disobedient
slaves, harassed them sexually, and sometimes even killed them. However, the Lord calls masters to treat
their slaves with dignity, as fellow human beings.
C.
He calls masters to impartiality before Christ
Note how the verse ends: “knowing that both their Master and
yours is in heaven, and there is no partiality with Him.” Similarly, Paul said in Col 4:1, “Masters,
grant to your slaves justice and fairness, knowing that you too have a Master
in heaven.” Because the master has authority,
he should conduct his affairs with justice.
He should interact with his subordinates impartially, knowing he’s also a
slave of the impartial Heavenly Master (cf. Acts 10:34; Rom. 2:11; James 2:9). He shouldn’t become arrogant due to his
position, looking down on his subordinates, but should instead lead by serving
others (Matt. 20:27).
IV.
Conclusion
This would have completely transformed the slavery that
existed in the ancient world (as well as the American brand). Again, this is a stake in the heart of the
great Atlantic slave trade. There’s no
partiality, so there can be no race-based slavery. Slaves and masters are equals in Christ.
Even so, that doesn’t mean that we shouldn’t still have a
work environment where there are subordinates and those who are in charge. There’s nothing wrong with the existence of
wealth or profit, but both the employer and the employee should submit to Christ’s
overarching authority in their commerce.
Where one or the other is an unbeliever, the Christian should take extra
care to fulfill the will of the Lord, and there should certainly exist symmetry
for all to see when both are converts.
All should be done for the glory of God.
Of course, this is the ideal, but we often fail in our
relationships. Thankfully, God forgives
us in Christ for our many transgressions against a proper work ethic. Where we find ourselves weak, we can find
strength in the Holy Spirit to help us fulfill His will. Rely on His grace to work and to will, not
the sweat of your own brow!
[1] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016),
Eph 6:5.
[2] John F. MacArthur Jr., Ephesians, MacArthur New Testament Commentary (Chicago: Moody
Press, 1986), 322.
[3] Peter Thomas O’Brien, The Letter to the Ephesians, The Pillar New Testament Commentary
(Grand Rapids, MI: W.B. Eerdmans Publishing Co., 1999), 448–449.
[4] Peter Thomas O’Brien, The Letter to the Ephesians, The Pillar New Testament Commentary
(Grand Rapids, MI: W.B. Eerdmans Publishing Co., 1999), 450.
[5] Ted Cabal et al., The
Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith
(Nashville, TN: Holman Bible Publishers, 2007), 1770.