SERVANTS, BE SUBMISSIVE TO YOUR MASTERS WITH ALL RESPECT: Oi oiketai hupotassomenoi (PPPMPN) en panti phobo tois despotais: (1Cor 7:21, Ep 6:5-7; Col 3:22-25; 1 Ti 6:1-3; Titu 2:9,10)

Servants (3610) (oiketes from oikos = house) means one who lives in the same house as another and then household slaves or domestic servants not as strongly servile as doulos. Many of these household or domestic slaves were well educated and held responsible positions in the households. Many of them were doctors, teachers, musicians, actors and stewards over great estates.

The oiketes or household slave describes one who generally holds closer relations to the family than other slaves. He is one of the household of the “family” and yet to promote order he too is called by Peter to submit to those in authority.

Oiketes  is used 4 times in the NASB and is always translated as servant or servants.

In the first NT use of oiketes, Jesus teaches that

No servant (oiketes) can serve two masters; for either he will hate the one, and love the other, or else he will hold to one, and despise the other. You cannot serve God and mammon." (Lu 16:13)

Paul writes that each believer is an oiketes of the Lord and therefore has no right to sit in judgment as if we were the master:

Who are you to judge the servant (oiketes) of another? To his own master he stands or falls; and stand he will, for the Lord is able to make him stand." (see note Romans 14:4)

Here is the other NT use of oiketes...

Acts 10:7 And when the angel who was speaking to him had departed, he summoned two of his servants and a devout soldier of those who were in constant attendance upon him,

Oiketes is used 36 times in the Septuagint (LXX) (Ge 9:25; 27:37; 44:16, 33; 50:18; Exod. 5:15f; 12:44; 21:26f; 32:13; Lev. 25:39, 42, 55; Num. 32:5; Deut. 5:15; 6:21; 15:15, 17; 16:12; 24:18, 20, 22; 34:5; Jos. 5:14; 9:8, 11; Prov. 13:13; 17:2; 19:10; 22:7; 29:19, 21; 30:10, 22; Isa. 36:9)

By some accounts there were as many as 60 million slaves during the writing of 1Peter and the NT repeatedly gives more instructions to servants than to kings. (see doulos related word for "servant")

Trench adds that

Oiketes is often used as equivalent to doulos. It certainly is so in 1Peter 2:18; and hardly otherwise on the three remaining occasions on which it occurs in the NT... oiketes does not bring out and emphasize the servile relation so strongly as doulos does (but) rather contemplates that relation from a point of view calculated to mitigate, and which actually did tend very much to mitigate, its extreme severity. He is one of the household, of the ‘family,’ in the older sense of this word; not indeed necessarily one born in the house..." (Trench, R. C. Synonyms of the New Testament. Page 33)

Expositor's Bible Commentary adds that

It is difficult for twentieth-century Christians to understand the slavery of the ancient world. During the time of the NT writings, slavery was not as bad as that practiced in America before the Civil War. Ancient slaves had fairly normal marital lives. Often people sold themselves into slavery (for a period of time) as a way to get ahead in the world. Nevertheless the lot of a slave could be very hard if the master was unkind. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing)

Be submissive (5293)  (hupotasso) (hupotasso from hupó = under + tássō = arrange in orderly manner) (Click for word study on hupotasso) (Click word study of hupotasso) means literally to place under in an orderly fashion and was a military term meaning “to arrange in order under” a commanding general and thus being subject to his orders. Submission is to a position of authority rather than to a person. Hupotasso means to be placed under in an orderly fashion (Click 1Peter 3:1 for more detail on "hupotasso").

Submission focuses not on personality but position. We need to see authority over us not acting on their own, but as instruments in the hand of God. If we look at people as acting on their own we will eventually become bitter, but if we can see them as acting as God allows, we will become holy. A beautiful example of this is found in the life of Joseph. His brothers consistently mistreated him and it would have been very easy for him to become bitter at them. Yet he had a divine perspective on the whole situation and it helped him become a holy man of God.

"And as for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive." (Ge 50:20).

The present tense conveys the force of the imperative in this verse and calls for this to be the household slave's lifestyle or habitual action (submission) so as to ensure order in the household. Subjecting one’s self to another is the opposite of self assertion, the opposite of an independent, autocratic spirit. It is the desire to get along with one another, being satisfied with less than one’s due, a sweet reasonableness of attitude. This thought continues Peter's previous command for all believers to submit themselves "for the Lord's sake to every human institution" (1 Peter 2:13). This same motivation would (for the Lord's sake) would certainly apply to the institution of slavery and slaves to their masters. In summary, slaves saved by grace through faith were to cooperate, be loyal, and willingly obey their masters. Believers who were servants were not set free from serving their masters, but they were set free from slavery to sin (notes on Ro 6:17, 6:18-20, 1Cor 6:20). While their masters might not be Christians, that did not allow the servants to be disrespectful or lazy. They needed to remember that their ultimate Master was God himself (notes on Col 3:22-25)

Application: The problem of taking advantage of one's employers is still present with us. Some think that because their bosses are Christians, they have the right to slough off on the job. Peter is saying that God expects Christians to be the best workers a boss (master) could ever ask for. Christianity should make us more conscientious than others.

Masters (1203) (despotes; English = despot) means one who possesses undisputed ownership and absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. The despotes was one who has legal control and authority over persons, such as slaves. In the NT despotes & kurios are used interchangeably of God, and of masters of servants. In Greek culture and terminology, servant and despótēs went together.

Despotes is used 10 times in the NASB (Lu; Acts; 2x in 1Ti; 2Ti; Titus; 1Pe; 2Pe; Jude; Rev) and is translated as: Lord, 3; Master, 3; masters, 4.

The English word despot often congers up a negative image of one who exercises power tyrannically, harshly or abusively, but the Biblical uses do not convey such a connotation.

Despotes is one who has legal control and authority over persons, such as subjects or slaves and was used especially as the ruler over a household.

TDNT summarizes the secular Greek uses of despotes:

"The first meaning is the domestic one of “owner.” This extends to the political sphere when an alien people takes over a land. The word thus acquires such varied nuances as

a. master of the house,
b. master as distinct from slave,
c. absolute ruler (equivalent to týrannos in Plato),
d. powerful divine being,
e. the Roman emperor, and
f. (astrologically) planet.

While the term expresses social rank or position, it is not one of status; hence the Jews can not only follow normal Greek usage but also link the term with God. In the Greek Bible, while strongly subordinate to kýrios, it appears some 56 times (25 times in direct address to God with a special emphasis on his omnipotence). God is kýrios because He is despótēs of all things (cf. Job 5:8ff.). Elsewhere in the LXX (Septuagint - Greek translation of the Hebrew OT) we find all the other nuances except a. and f., but these are less prominent compared to that for God." (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament.  Eerdmans)

The first NT use was Simeon's thankful acknowledgment to the Father:

Now (now that the divine promise that he should see the Messiah before dying had been fulfilled) Lord (despotes), Thou dost let Thy bond-servant depart In peace, according to Thy word; for my eyes have seen Thy salvation (the Messiah Who would make redemption possible for Jew and Gentile alike), which Thou hast prepared in the presence of all peoples. (Lu 2:29-31)

In Acts, after their companions heard of the release of Peter and John from prison, the disciples did not ask God to deliver them from future persecution but instead,

when they heard this, they lifted their voices to God with one accord and said, “O Lord (O despotes, Absolute and Sovereign Master and Master), it is Thou Who didst make the heaven and the earth and the sea, and all that is in them... (Acts 4:24)

In this context we see the disciples using despotes as a reflection of God's sovereignty or control over Creation (and by implication over any opposition they might experience to the proclamation of the gospel).

Paul uses despotes to speak of human masters (over their slaves and servants) in passages that convey a parallel meaning to that of Peter. In first Timothy Paul writes

Let all who are under the yoke (colloquial expression describing submissive service under another’s authority, not necessarily describing an abusive relationship) as slaves regard their own masters (despotes) as worthy of all honor (give them due respect, work obediently and faithfully, and in general seek to be a help rather than a hindrance) so that (the great motive for diligent service for every believer involves the testimony of God and His glory) the name of God and our doctrine (the revelation of God summed up in the gospel) may not be spoken against. And let those who have believers as their masters (despotes) not be disrespectful to them because they are brethren, but let them serve them all the more, because those who partake of the benefit are believers and beloved. Teach and preach these principles." (1 Ti 6:1-2)

Paul and Peter are both conveying the foundational truth that how believers act while under the authority of another affects how people view the message of salvation Christians proclaim. Displaying a proper attitude of submission and respect, and performing quality work, help make the gospel message believable.

Paul writes

"Urge bondslaves to be subject to their own masters (despotes) in everything, to be well-pleasing, not argumentative,  not pilfering (steal stealthily in small amounts or things of small value and often again and again), but showing all good faith (truly loyal ,entirely reliable, faithful throughout) that they may adorn (be an ornament, to make attractive - used to describe how women make themselves attractive) the doctrine (teaching in context refers to an established body of teaching that is accepted as correct by the Christian community) of God our Savior in every respect." (see notes on Titus 2:9-10)

In explaining to Timothy the qualities that God expected in those He would use in His supernatural work, Paul writes

"therefore, if a man cleanses himself from these things, he will be a vessel for honor (God can use only clean vessels in holy service. “Purify yourselves, you who bear the vessels of Jehovah” - Isa. 52:11)  sanctified (set apart from profane use and for holy use), useful (profitable) to the Master (despotes - the One Who has absolute ownership and all power), prepared (fit and ready) for every good work." (see notes on 2 Timothy 2:21)

Peter introduces his great warning passage describing false teachers by reminding the saints that

false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce (bring in false alongside the truth, teaching much true doctrine, would cleverly include false teaching with it thus secretly and stealthily smuggling in) destructive (this word speaks of the loss of everything that makes human existence worthwhile) heresies, even denying the Master (despotes - Jesus Christ) Who bought (used of the purchase of slaves in the slave-market) them (paying the ransom price with His precious blood), bringing swift destruction upon themselves." (see notes on 2 Peter 2:1)

 In a parallel passage Jude warns that

certain persons have crept in unnoticed (to get in by the side, to slip in a side-door), those who were long beforehand marked out for this condemnation, ungodly (depraved conduct and their corrupt doctrine as if God did not exist) persons who turn the grace of our God into licentiousness (twist Christian liberty into license) and deny our only Master and Lord, Jesus Christ." (Jude 1:4)

MacDonald writes that these men

deny His absolute right to rule (despotes), His deity, His vicarious death, His resurrection—in fact, they deny every essential doctrine of His Person and work. While professing an expansive liberality in the spiritual realm, they are dogmatically and viciously opposed to the gospel, to the value of the precious blood of Christ, and to His being the only way of salvation." (MacDonald, W., & Farstad, A. Believer's Bible Commentary : Old and New Testaments. Nashville: Thomas Nelson)

In the final NT use of despotes, we hear the cry of those slain in the last 7 years of Daniel's Seventieth Week (click Summary Chart of Daniel's Seventieth Week), as they cry out

"with a loud voice, saying, "How long, O Lord (despotes), holy and true, wilt Thou refrain from judging and avenging our blood on those who dwell on the earth?" (Rev 6:10)

Wuest notes that

There are two classes of these “despots,” the good and kind, and the froward (perverseness, deceit, or falsehood). The word “good” in the Greek refers to intrinsic goodness, namely, good at heart. “Gentle” is from a word meaning “mild, yielding, indulgent.” It comes in its derivation from a word meaning “not being unduly rigorous.” Alford describes the master, “Where not strictness of legal right, but consideration for another, is the rule of practice.” The idea can be summed up in the word “reasonable,” a reasonable man. “Froward” is from a word which literally means “crooked.” The English word “froward” comes from the Anglo-Saxon “from-ward,” namely, “averse.” It describes a master whose face is averse to the slave, whose whole attitude is one of averseness to him. Household slaves are exhorted to put themselves in subjection to both classes." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: p.23. Grand Rapids: Eerdmans)

Despotes

denotes the lord as owner and master in the spheres of family and public life, where lordship sometimes entails harshness and caprice. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) 

The fact that Peter singles slaves out for special admonition indicates that slaves, as a class, formed a large part of the early Christian community (by some estimates there were over 60 million slaves in the Roman empire). In Paul’s day, women, children, and slaves had few rights. In Christ however they had freedom that society denied them. Paul explained how masters and slaves should live out the dichotomy of being on different social levels yet one (equal) in Christ. Some newly converted slaves may have reasoned that their spiritual freedom also guaranteed personal and political freedom, and this line of reasoning created problems for themselves and the churches. Paul dealt with this problem in (1Cor 7:20ff), and also touched on it in his letter to his friend Philemon. As a sidelight it is interesting (and encouraging) to note that the Gospel eventually overthrew the Roman Empire and the terrible institution of slavery, even though the early church did not preach against either one!

With all respect (en panti phobo) is literally in all fear where respect is the Greek word phobos (5401) which means fear but in this context conveys the idea of a reverence toward their masters that induces respect and faithfulness to one's duty. It is an attitude of "healthy fear" which motivates the slave to conduct themselves in a manner that pleases their masters on earth and their Master in heaven. It does not mean in dread of punishment from the master. God wants all believers to have respect for the system of authority in the employer/employee relationship.

Application: As a born again believer, our job is full-time Christian service wherever we are placed. If we disagree with management, God wants us to do it "in all fear." To respect authority does not mean that we must respect the person. It does mean that we respect the authority that they represent.

NOT ONLY TO THOSE WHO ARE GOOD AND GENTLE (reasonable): ou monon tois agathois kai epieikesin: (2Co 10:1; Gal  5:22; Titus 3:2; Ja 3:17)

Good (18) (agathos) (Click for word study of agathos) refers to inner or intrinsic goodness as seen from the outside by a spectator. Many of the masters were not despots as our English word usually conveys (tyrannical, abusive, etc) but were good at heart and were benevolent, kind and generous to their slaves.

Gentle (1933) (epieikes) (Click for word study of epieikes) refers to that disposition which is mild, yielding, indulgent. It is derived from a Greek word meaning, “not being unduly rigorous.” 

In Philippians Paul exhorts the believers to...

Let your forbearing (epieikes) spirit be known to all men. The Lord is near. (see note Philippians 4:5)

Thayer defines epieikes as

mildness, gentleness, fairness, sweet reasonableness.

Vincent says,

not unduly rigorous, not making a determined stand for one’s just due.

The one word reasonable sums up its meaning well.

This is simply a testimony to the saint’s status as a citizen of the Kingdom of God, for in that kingdom there is no anarchy or rebellion, but instead the perfect harmony that comes from a thoroughly organized and disciplined order. In other words, all believers are to exhibit a microcosm of the peaceful and respectful conditions that will prevail in the eternal kingdom, a kingdom that will run in perfect order under one autocratic (benevolent despotic) head-God. Christian employees are to be advertisements for the Kingdom they represent. The rider to v18 makes it plain that the character of their employer is not a factor in determining their behavior.

BUT ALSO TO THOSE WHO ARE UNREASONABLE: alla kai tois skoliois: (Ps 101:4; Pr 3:32; 8:13; 10:32; 11:20)

Unreasonable (4646) (skolios from skéllō = to dry) refers to that which is bent or warped from dryness.

Skolios literally refers to that which is bent, crooked, curved or winding.  The more frequent use in the NT and the Septuagint (Lxx) is figuratively where skolios refers to a perversity for turning off from the truth and so that which is morally crooked, bent or twisted and thus unscrupulous (unprincipled), dishonest, unfair, perverse. In the present verse the context conveys the figurative use of severe, hard to deal with, overbearing, unjust, bad-humored, cruel, ill-tempered, unfair, dishonest, cross or harsh.

MacArthur adds that skolios

was used metaphorically of anything that deviates from a standard or norm, and in Scripture, it is often used of things that are morally or spiritually corrupt. (MacArthur, J. Philippians. Chicago: Moody Press or Logos)

In secular Greek skolios was used literally of rivers and roads meaning “winding” or “twisted.” Skolios also referred to the movement of snakes. Secular Greek transferred the literal meaning to denote what is "crooked" or dishonest. Kittel adds that

Deceit (of skolios) spoils things, bondage leads to crooked action, and an ambiguous oracle is skoliós. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

The medical condition scoliosis involves an abnormal curvature and misalignment of the spine.

One’s Christianity does not give the right to rebel against one’s superior in the social structure no matter how unfair or harsh he may be. A Christian employee may be wronged by an unbelieving coworker or supervisor. For conscience’ sake, he must “take it” even though he is not in the wrong. A Christian’s relationship to God is far more important than his relationship to men. Remember Jesus' admonition & encouragement (Jn 16:33).

A crooked master might used his power over a slave to inflict severe punishments, withhold wages or not pay fairly, force his slaves to live in squalor, or have other unreasonable expectations. It would take the indwelling Spirit's filling (Eph 5:18) and God’s grace (Php 2:12-13, 2Cor 12:9-10, Ja 4:8) for Christian slaves to loyally and obediently serve such a master. Peter encouraged loyalty and perseverance even in the face of unjust treatment. These same principles apply to believers today & we too need the same enabling power & grace to comply.

Wuest adds this note on the unreasonable masters:

"The masters had their faces dead set against these Christian slaves. We can understand that attitude when we remember that these slaves lived lives of singular purity, meekness, honesty, willingness to serve, and obedience in the households of their heathen masters. This was a powerful testimony for the gospel, and brought them under conviction of sin. All this irritated them, and they reacted in a most unpleasant way toward their slaves, whom they would punish without provocation. Yet they did not want to sell these Christian slaves and buy pagan ones, for the Christian slaves served them better. So they just had to make the best of the situation."

Skolios is used 4 times in the NT (Lu; Ac; Phil; 1Pe) and is translated as: crooked, 2; perverse, 1; unreasonable, 1. The opposite of orthos = straight.

There are 18 uses of skolios in the Septuagint (LXX) (Deut. 32:5; Job 4:18; 9:20; Ps. 78:8; Prov. 2:15; 4:24; 8:8; 16:26, 28; 21:8; 22:5, 14; 23:33; 28:18; Isa. 27:1; 40:4; 42:16; Hos. 9:8)

Skolios is used with its literal meaning in Luke (quoting Isaiah 40:3-5) who writes that

Every ravine shall be filled up, and every mountain and hill shall be brought low; and the crooked (skolios) shall become straight, and the rough roads smooth. (Luke 3:5)

Luke is referring to the tradition in which a monarch traveling in wilderness regions would have a crew of workmen go ahead to make sure the road was clear of debris, obstructions, potholes, and other hazards that made the journey difficult. In a spiritual sense, John was calling the people of Israel to prepare their "crooked" hearts for the coming of their Messiah.

Peter had earlier used skolios figuratively in his sermon to the Jews at Pentecost, Luke recording that

with many other words he solemnly (and earnestly) testified and kept on exhorting (and admonishing or warning) them, saying, “Be saved (aorist imperative = command to do this now) from (Apó indicates the separation of a person or an object from another person or an object with which it was formerly united but is now separated) this perverse (skolios - wicked, unjust, evil, unrighteous) generation! (Acts 2:40)

Peter appears to be quoting from (Dt 32:5) and (Ps 78:8 see below) Some 40 years later, many thousands from that "skolios" generation were to perish during the Jewish revolt which culminated in the destruction of Jerusalem in 70AD. On that day on that day, 3,000 Jews repented, believed, and were saved from the perverse generation.

Paul exhorts believers to

"prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked (skolios) and perverse generation, among whom you appear as lights in the world." (see note Philippians 2:15) Paul also quotes from (Dt 32:5 see below)

As noted above, skolios is used 18 times in the Septuagint (LXX) (Greek translation of the Hebrew OT) and most often in a figurative sense as in Proverbs where we read of men

Whose paths are crooked (Lxx = skolios - devious or deceptive), and who are devious in their ways. (Pr 2:15)

Again we read

Put away (cause to go away) from you a deceitful (Lxx = skolios = here describes a mouth that speaks without integrity, that does not speak truth but rather falsehood, dishonestly and deception and thus a mark of an evil, worthless person) mouth (literally "crookedness of mouth"), and put devious lips far from you. (Pr 4:24)

Moses describes Israel as those who

have acted corruptly toward (God). They are not His children, because of their defect; but are a perverse and crooked (Lxx = skolios = wickedly cunning, distorted) generation. (Dt 32:5).

In a similar description of faithless Israel, the psalmist describes Israel as

a stubborn and rebellious generation, a generation that did not prepare its heart (“heart” refers to the mind as the center of thinking and reason, the emotions, the will and thus the whole inner being which is the depository of all wisdom and the source of whatever affects speech, sight, and conduct) and whose spirit was not faithful to God. (Ps 78:8) (See Spurgeon's Comment)

1 Peter 2:19  For this finds favor, if for the sake of conscience toward