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Sermon Notes of Rev.Dr.I.J.W.Oakley (27-10-1996 Guisborough Evangelical Church)
Additional reading: Philemon 1-20
Writers of the New Testament
used no less than 7 different Greek words for “servant”. Paul’s word here
is doulos, the most lowly term of all.
The N.I.V. rightly translates this as “slave”. Some editions if N.J.K.V. use
the word “bond-servant”. We do not live in exactly the same situation. No
slaves, at least in our part of the world. But underlying teaching applies in
situation of Christian workers and management, Christian employees and
employers, as we find today.
A look at the background helps us to see how revolutionary and striking this Christian teaching was. It must have really shocked these New Testament Ephesians when they first read it. Then we will look at the teaching about the attitude of slaves to their work, c.f. Christian employees, and the attitude of masters, c.f. Christian employers.
In Paul’s days there were 60,000,000 slaves in the
Roman Empire, i.e. two out of every three. Rome was the mistress of the world,
it was beneath the dignity of the Roman citizen to work, therefore they used
slaves. Slaves were the work force. They were inherited, or purchased, or
acquired to clear a bad debt, or prisoners of war. It is quite wrong to imagine
they were illiterate and barbarous, walking in chains. Some were, but there were
not only domestic servants and labourers among them, but some were medical
doctors, teachers, administrators and secretaries.
No one challenged the
institution, it was a fact of life. The essence of slavery was that slaves had
no rights. They were entirely the property of their master, who could do with
them as he wished. Aristotle described a slave as “a living tool”, or “a
tool that breathes”. They were things, not persons. Some were treated well.
Indeed some Roman masters let some slaves free and set them up in a trade.
Others were given the right to property, to marry and to have family.
Others were brutally treated.
Masters could whip, mutilate, gouge out eyes, throw to wild beasts, or crucify
them. If they ran away and were caught, at the very least they would be branded
“F” for fugitive, but more likely killed. They were punished vindictively
for the slightest mistake or failure – breaking a vase, or spoiling the soup.
Such an error could result in flogging, torture, or even death. Women slaves
often had their hair torn out, and their cheeks torn by their mistress’s
nails. Cruelty to slaves was widespread according to evidence.
On the other hand, some masters
realized it was wise to take care of their slaves because they were a valuable
piece of property. But once they were old or ill, they were just thrown out like
a broken cart or tool, and left to starve.
It was against this background
that Paul wrote, and many members of the first Christian churches were slaves
themselves, and lived in these harsh conditions.
Some find a problem because the
New Testament does not condemn slavery. Some have even used this as a reason why
they will not become Christians. Why did Paul not condemn such evil? Why did he
not urge all slaves to revolt? Why did he not command all Christian masters to
give up their slaves? Why does he accept the situation? C.f. Each one should
remain in the situation which he was in when God called him. Were you a slave
when you were called? Don’t let it trouble you – although if you can gain
your freedom, do so (1 Corinthians 7:20,21). The whole idea of men owning
other men and women like animals seems so wrong to us, and the New Testament
writers do not say anything about it. The answer – a slave revolt would have
been quite useless, because there would have been a total massacre of slaves.
And they did not encourage masters to set their slaves free at once, because
many were not fit to live as free men, and this would have resulted in
starvation or a life of crime. Appalling suffering would result, therefore the
New Testament neither condemns nor condones.
But through preaching of the
Gospel, slavery was transformed – and this was much more effective in the long
run. Through the Gospel, slaves were brought to Christ, and masters were brought
to Christ. Conversion brought a new attitude. Slaves were no longer idle,
masters were no longer brutal. So slavery changed from within. Christian masters
and slaves both belonged to the Lord and therefore had different attitude to
each other. Once in the right relationship with the Lord, a right relationship
with others will follow, as night follows day.
Paul urged Master Philemon to
receive the runaway slave Onesimus back, No longer as a slave but as a
beloved brother (Philemon v.16). Once slaves and masters saw each other as
brothers, all bitterness ended. It was only a matter of time before slavery was
brought to an end in a sensible, humane and helpful way. Note that the Christian
church’s task is not primarily to deal with social conditions as the world
thinks or political preachers think. Our task is to preach the Gospel, to
encourage men and women to become new persons in Christ, then many social
problems are soon solved. C.f. 18th century Revival concentrated on
the Gospel. But from that came men like William Wilberforce, whose labours led
to the abolition of slavery in the British Empire. Then came the Earl of
Shaftsbury – his Factory Act changed the awful conditions of women and young
children in factories and coal mines in early Victorian England. Dr. Barnardo
addressed the needs of poor children in London. Thus there were changes in
society as a by-product of the Gospel which makes people new persons in Christ.
So Paul accepts the institution of slavery, which was so much part of the fabric of the Roman Empire, but helped transform it by causing slaves and masters to become new people in Christ. So Paul speaks first to slaves in the church at Ephesus, and then to their masters. The stress is not on rights but on duties. Not what we should get, but what we should give. Slaves have duties to their masters, and – here is something entirely new – masters have duties to their slaves. How industrial relations would improve if each person was more concerned with “my duty and my responsibility”, than with “me first and my rights”.
And remember there is nothing to
be ashamed of in rendering service to others. Consider the example of Christ
Himself. The Son of Man did not come to be served, but to serve (Mark
10:45), Jesus washing the feet of His disciples (John 13:1ff), Made himself
nothing, taking the very nature of a servant (Philippians 2:7).
Slaves, obey your earthly
masters with respect and fear (Ephesians 6:5) – not craven terror, but
anxious not to let the Lord down by mistake or bad workmanship. In sincerity
of heart, giving undivided attention, concentrating on the task, giving
whole self to it. Just as you would obey Christ – see beyond serving
your master to serving Christ. Work is to be good enough for God. Obey them
not only when their eye is on you – not just to be man-pleasers. Not with
eye on self thinking “how will this affect me or work out for me?” nor with
eye on others thinking “what do they think of me, what is their opinion of my
work?” Life is not to be controlled by men, and looking for men’s praise, But
like slaves of Christ, doing the will of God from your heart. All is to be
done to win God’s approval. His opinion is what matters. Someone once had this
sign above the kitchen sink: “Divine service offered here three times a
day.” Is that our attitude to the mundane tasks of life? Do we obey the
injunction of Ecclesiastes: Whatever your hand finds to do, do it with all
your might (Ecclesiastes 9:10)? Not working in grudging or surly manner.
Hence our service is to the
Lord, not men. This way, one day we will be acknowledged by the Lord, “Well
done, my good and faithful servant”. May get no thanks here, no one may notice
or appreciate or admire, but the Lord does, and He will demonstrate that one day
when He publicly rewards us.
The story goes of an old
missionary couple returning from years or sacrificial service in Africa,
coincidentally travelling on the same ship as President Theodore Roosevelt. The
President was welcomed home by big crowds and bands playing. The old missionary
and his wife walked off unnoticed, to their cheap hotel. Their first thought was
that it didn’t seem right, no welcome for them after giving their lives in
service in Africa. Later as they prayed, the Lord spoke to them and reminded
them that they hadn’t got their welcome and their reward yet – because they
hadn’t arrived home yet.
This teaching means Christians
should see work, not as a meaningless necessary evil where they do the minimum
to get the maximum, but see it as part of their service to the Lord. One of the
benefits of the Reformation – dignity was restored to common work. Hitherto,
the church had implied that the only true service was that done by priests and
nuns. But the Reformers taught that there was as much dignity in God’s eyes in
everyday work as in “religious work”. Luther recognized that the servant
girl sweeping the floor was serving the Lord as well as, if not better than, the
monk in the cell. Therefore the Christian must be the most conscientious,
reliable, careful, especially with others’ money, truthful, helpful,
hard-working employee, because he is aiming to please God and live in His will.
Unlike the worldling who is concerned with himself. Being a Christian does not
add to our IQ and ability, but it means we use what powers we have to the
maximum.
And how this commends the
Gospel. Like Joseph, David and Nehemiah, we do our utmost and glorify God and
cause others to think. Hence the great impression of early Christians in the
Roman Empire, because they were law-abiding, peaceful, worked well and were
stabilizing influence in society. In history, the attitude of Christians has
even influenced authorities to favour Christianity. During the 1939-45 war,
Stalin relaxed strict laws against Christians in Russia because he noted that
Christians were the most reliable work people in the whole of his territory. So
he decided not to be so harsh in his treatment of them. Practical Christianity
always impresses.
So our every day work, even hum-drum and tedious tasks, is lifted to highest plane with new incentive, meaning and purpose. As we work for our employer, we must remember it is not him we are a slave to, but slaves of Christ, working for Him. We are not our own, for we have been bought with a price. Show it in the home, work, recreation, and everywhere. So we are evangelists commending Christ through our work.
Then with perfect balance, Paul
goes on to tell masters of their duties in a world where it is assumed they have
no duties, only unlimited rights. Treat your slaves in the same way (Ephesians
6:9). If you expect respect, give it. If you hope to receive service, you should
also give it. Just like the slaves, the masters should act with fear and
trembling for fear of displeasing Christ and harming the Gospel. Like the slave,
they should be concerned to do the will of God. Application of the Golden Rule
– do to others as you expect them to do to you. Such ideas had never been
heard of in the ancient world before.
Do not threaten them. Always
danger for man to threaten if he is in greater or superior position. Not to be
unkind or cruel. Never show wrong spirit, be sharp, harsh and contemptuous in
speech. Even a look can threaten, without uttering a word. Reason – masters
are answerable to the One who is master of slaves and owners, and He will not
favour the masters. He is scrupulously fair, He has no favourites. His judgment
in impartial and even-handed. All are equal before Him.
One day believing masters and
slaves are to spend eternity with Him, and those temporary distinctions will all
be done away with. No social classes or economic differences in heaven. How such
teaching removed bitterness and hatred which existed in those days between
masters and slaves, and prepared the way ultimately for slavery abolition.
Interesting to know that the Bible not only gives teaching and warning to those in superior position, whether masters of slaves or owners of property, but also shows them in living examples of correct Christian behaviour. Boaz, sensitive to the needs of his workers, and generous to the stranger, Ruth (Ruth 2:4). Job, concerned lest he had despised the cause of his manservant or maidservant, by denying justice (Job 31:13). Jesus, the Eternal Son, washing His disciples’ feet (John 13:1ff).
Although masters and slaves was
a 1st century issue, the underlying principles here are applicable to
the world today with the roles of employer and employee. What a wonderful place
this world would be if this teaching was implemented in the workplace. End of
strife in industry, bitterness and division in society, cost of living reduced
because of honesty at every level in business. Such things are possible only
when men and women belong to the Lord, transformed by His grace, and
passionately concerned to live to please Him and do what He wants.
Whole passage is permeated by
Christian truth. Remember this subject was ushered in by the injunction Be
continually filled with the Spirit (Ephesians 5:18). Then in the passage
itself, the Lord’s name occurs over and over again. The whole thing is based
on Christian truth, new birth, the authority of Christ. Cannot have Christian
living and standards without Christian foundations.
It is useless to preach these
standards to the world, and expect obedience. Got to begin with Christ. Basic
problems are not economic, but spiritual. Organisation, penalties, acts of
Parliament can restrain evil and regulate relationships. But only the Gospel
deals with the real problem – self, asserting rights and claims and wanting
own way, always putting self first.
The Gospel tells us of the need for profound change at the centre of the life, else Christian teaching cannot be practiced. New nature is needed, self displaced, and new master in control. The Gospel transforms and changes every relationship in life. New people are created with new power, outlook and attainment. The Gospel – always relevant.
