Lessons #255 and 256
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual exposition not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GWT = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New English Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+ 3. Notes have not been edited for grammatical errors. +
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Slave-Master responsibilities: Slaves (Eph 6:5-9)
5 Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. 6 Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart. 7 Serve wholeheartedly, as if you were serving the Lord, not men, 8 because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free. 9 And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him.
This passage deals with the last relationship of members of the same household in the NT, that of the master-slave relationship. In keeping with the first two relationships of members of the same household that involved wife-husband and children-parents, our passage is concerned with the responsibilities of both slaves and their masters. The major responsibility of a slave is to obey his master as to the Lord and that of the master is to treat the slave in the same manner as unto the Lord. We will deal with these responsibilities in details later but for the moment, let us address a concern some people usually have when the matter of slavery comes up. It surprises some that the apostle or any apostle did not come right away against the institution. Thus, on the one hand, there are those who on this basis alone reject Christianity. On the other hand, there are those who use this fact to justify slavery. Therefore, we need to understand reasons the Apostle Paul or any other human author of the NT epistles did not right away condemn slavery. To do this, we need to briefly treat the subject of slavery. We will in effect, review what we said about slavery in our study of the book of Philemon with additional information.
Slavery
As we approach this subject of slavery, it is important we remove our thinking from the recent experience of slavery in history and focus on the ancient practice of slavery. Scholars are not in agreement as to what a slave was or how to define the institution of slavery. Nevertheless, slavery is a human institution found among many ancient people in which an individual had no right and was forced to perform some form of labor for the owner of the slave. Scholars are clueless as to how this evil human institution got started. However, the Bible gives us a hint to the possible beginning and nature of slavery in the postdiluvian period. Slavery is a curse on Canaan the fourth son of Ham for his father’s disrespectful attitude towards his drunken father, Noah. Therefore, the first reference to the idea of slavery in the Bible is in Genesis 9:26-27:
26 He also said, "Blessed be the LORD, the God of Shem! May Canaan be the slave of Shem. 27 May God extend the territory of Japheth; may Japheth live in the tents of Shem,
and may Canaan be his slave."
This passage in Genesis hints at the concept of slavery. It is unfortunate that some scholars have used this passage to claim superiority of one group of Noah’s family over another. The truth is that every branch of Noah’s descendants has functioned as slaves, one time or the other in human history. We know for example, that even though Canaanites, the descendants of Ham are to serve the descendants of Shem but the Shemites have also served as slaves to the Hamites. Israelites as descendants of Shem were enslaved by the Egyptians who were definitely descendants of Ham, according to Psalm 105:23:
Then Israel entered Egypt; Jacob lived as an alien in the land of Ham.
Egypt is described as the land of Ham, implying the Egyptians are Ham’s descendants. In the time of Roman Empire, slaves were brought from many nations so that it is difficult to imagine that any branch of the descendants of Noah has not in one way or another been enslaved. It seems that those who enslaved others often generalized about the other people they enslave in often derogatory manner. Hence, it is not surprising that Aristotle declared that all barbarians are to be slaves by birth, fit for nothing but obedience.
We contend that at the root of slavery is the curse pronounced on Canaan for Ham’s failure but there is a fundamental reason the institution of slavery has endured; it is for economic reasons. In effect, slavery was accepted because it provided people with source of cheap and forced labor. This reason can be realized with the first people in the Scripture that are described as slaves, the Israelites in Egypt. They were enslaved to provide cheap labor to the Egyptians, as implied in Exodus 1:11–14:
11 So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh. 12 But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites 13 and worked them ruthlessly. 14 They made their lives bitter with hard labor in brick and mortar and with all kinds of work in the fields; in all their hard labor the Egyptians used them ruthlessly.
The Israelites themselves in time of David subjected some of those they conquered into slavery in the sense of employing them in forced labor, as we read in 2 Samuel 12:29–31:
29 So David mustered the entire army and went to Rabbah, and attacked and captured it. 30 He took the crown from the head of their king—its weight was a talent of gold, and it was set with precious stones—and it was placed on David’s head. He took a great quantity of plunder from the city 31 and brought out the people who were there, consigning them to labor with saws and with iron picks and axes, and he made them work at brickmaking. He did this to all the Ammonite towns. Then David and his entire army returned to Jerusalem.
The need for cheap labor continued to fuel slavery. So, people became slaves in various ways. Military defeat of a people was one of the ways others acquired slaves for cheap and forced labor, as implied in Deuteronomy 20:10–14:
10 When you march up to attack a city, make its people an offer of peace. 11 If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. 12 If they refuse to make peace and they engage you in battle, lay siege to that city. 13 When the Lord your God delivers it into your hand, put to the sword all the men in it. 14 As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the Lord your God gives you from your enemies.
It is probably because of availability of slaves captured in war that for the most part slavery continued through purchase of slaves. Thus, we find the Lord instruct Israelites to purchase slaves from other nations in Leviticus 25:44–45:
44 “‘Your male and female slaves are to come from the nations around you; from them you may buy slaves. 45 You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property.
A person’s status as a slave would result also from the individual’s inability to pay a debt and so would be sold into slavery to pay a debt. It is for this reason that a thief that is caught but unable to pay for what he stole was to be sold into slavery to offset his debt, as indicated in Exodus 22:2–3:
2 “If a thief is caught breaking in and is struck so that he dies, the defender is not guilty of bloodshed; 3 but if it happens after sunrise, he is guilty of bloodshed. “A thief must certainly make restitution, but if he has nothing, he must be sold to pay for his theft.
There are also those who become slaves through birth in that their parents were slaves and so they become slaves. It is this class of slaves that Solomon mentioned in Ecclesiastes 2:7:
I bought male and female slaves and had other slaves who were born in my house. I also owned more herds and flocks than anyone in Jerusalem before me.
Anyway, the point we want to stress is that it is primarily for economic reasons that involves cheap labor that fueled slavery both in the ancient and modern times.
There is no question as to the fact that slavery is a curse that has rested on all nations in one form or another. In the New Testament times, there were perhaps more slaves in existence in many nations than there were free people. For example, in Greece it is estimated that at one time slaves were three times more numerous than there were free citizens, that is, about 75% of the population were slaves. In Attica, it is even estimated that there were about four times more slaves than were free citizens, that is, about 80% of the population were slaves. In Rome, it is also estimated that at one time there were twice more slaves than were free citizens, that is, about 67% of the population were slaves. In fact, it is reported that some Romans owned ten to twenty thousand of slaves. So, it is not surprising that in A.D. 24 Rome was thrown into consternation by the fear of a slave insurrection, which more than once brought the republic to the brink of ruin.
The slaves in Roman Empire were badly treated without any protection of the law. They had no rights of any kind, not even the right to marriage. They were worse treated than cattle. According to the Roman law, they were nonentities, implying that they had no names, no titles, and no heirs. In fact, the law viewed them as individuals that were not capable of being injured. They were not objects of cognition or affinity. They were merely properties that could be transferred or pawned or sold. They were tortured under certain conditions for information. Their masters could punish them at their discretion or even put them to death without any repercussion from the Law. The harsh treatment of slaves is indicated by an incident that took place a few years before the Apostle Paul wrote his letter to Philemon. A senator, Pedanius Secundus, was killed by one of his slaves in a fit of anger or jealousy. Because of this, a law was enacted that all slaves under the same roof in such occasion should be executed. So, in this occasion, four hundred slaves were executed for not coming to the rescue or defense of their master. The reality is that Rome lived in fear of slave insurrection that they became very hostile and suspicious of their slaves so that they even had a common expression, ‘As many slaves, so many enemies.’ Slavery had another destructive effect on the ancient Romans. The easy life of the Romans led to luxury and idleness. Work came to be regarded as low and degrading because slaves did most of the works. Most of the doctors and scientists were slaves. Nevertheless, as it is always the case, when there is much leisure or free time on people’s hand, sensuality in its vilest forms was prevalent because slaves were at the mercy of their masters’ worst passion.
The evil of slavery has caused some to question the morality of the OT because of the regulations contained in the law regarding slavery. We should emphasize that the slavery among the Hebrews is certainly not the same as that found among other people although they have the same name. For one thing, there was relatively small number of slaves among the Israelites at any time, occupying an insignificant part of the Israelite life. This could not be said of many other nations at that time. But more importantly, is the fact that the Israelite attitude towards slavery was governed by the law that many times reminded the Israelites that they were once slaves and therefore to use their experience to be kind to their slaves. A typical reminder is given in Deuteronomy 5:15:
Remember that you were slaves in Egypt and that the LORD your God brought you out of there with a mighty hand and an outstretched arm. Therefore the LORD your God has commanded you to observe the Sabbath day.
Two facts stand out about slavery in Israel or among the Hebrews in the ancient period. First, there were two kinds of slaves in Israel. The first consisted of Israelites who enslaved themselves because of economic hardship. The second consisted of slaves bought from neighboring nations, as in the passage we cited previously, that is, Leviticus 25:44-45:
44 "'Your male and female slaves are to come from the nations around you; from them you may buy slaves. 45 You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property.
Second, slaves were under the protection of the law with certain privileges and rights. We mention some of the unique privileges of the Israelite slaves.
First, slaves in Israel enjoyed religious rights of their masters. It is for this reason that a slave when circumcised could celebrate the Passover with his master whereas an ordinary foreigner in Israel was not permitted to participate in the Passover as it is clear from Exodus 12:43-45:
43 The LORD said to Moses and Aaron, "These are the regulations for the Passover:"No foreigner is to eat of it. 44 Any slave you have bought may eat of it after you have circumcised him, 45 but a temporary resident and a hired worker may not eat of it.
Furthermore, a slave of a priest would be free to eat the sacral meals given to him but not the daughter of the priest who marries a non-priest, according to Leviticus 22:11-12:
11 But if a priest buys a slave with money, or if a slave is born in his household, that slave may eat his food. 12 If a priest's daughter marries anyone other than a priest, she may not eat any of the sacred contributions.
Second, slaves in Israel enjoyed the same rest period that was allowed for an Israelite under the law. In other words, they did not work on the Sabbath day, as it is clear from Exodus 23:12:
"Six days do your work, but on the seventh day do not work, so that your ox and your donkey may rest and the slave born in your household, and the alien as well, may be refreshed.
Third, an Israelite slave had the right of being freed after six years of service unless he voluntary wants to continue in slavery. In this case, he is to be ear marked for life as a slave of his master, as we read in Exodus 21:2-6:
2 "If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free, without paying anything. 3 If he comes alone, he is to go free alone; but if he has a wife when he comes, she is to go with him. 4 If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free. 5 "But if the servant declares, 'I love my master and my wife and children and do not want to go free,' 6 then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life.
Fourth, when an Israelite slave is set free he is to be properly compensated. This requirement is given in Deuteronomy 15:12-15:
12 If a fellow Hebrew, a man or a woman, sells himself to you and serves you six years, in the seventh year you must let him go free. 13 And when you release him, do not send him away empty-handed. 14 Supply him liberally from your flock, your threshing floor and your winepress. Give to him as the LORD your God has blessed you. 15 Remember that you were slaves in Egypt and the LORD your God redeemed you. That is why I give you this command today.
It is not difficult to understand this reminder of Israelites being slaves in Egypt in this passage that requires the settlement of slaves because when God freed the Israelites from Egypt, He made the Egyptians to give gifts to them was we read in Exodus 12:35–36:
35 The Israelites did as Moses instructed and asked the Egyptians for articles of silver and gold and for clothing. 36 The Lord had made the Egyptians favorably disposed toward the people, and they gave them what they asked for; so they plundered the Egyptians.
Fifth, a slave in Israel was protected from abuse since he was not viewed upon as a non-entity. Two illustrations serve to confirm this fact. If a man beats his slave to death that man is punished, according to Exodus 21:20-21:
20 "If a man beats his male or female slave with a rod and the slave dies as a direct result, he must be punished, 21 but he is not to be punished if the slave gets up after a day or two, since the slave is his property.
Furthermore, if, in course of beating, the master injures the slave’s eyes or teeth that becomes a cause for the slave to be freed, according to Exodus 21:26-27:
26 "If a man hits a manservant or maidservant in the eye and destroys it, he must let the servant go free to compensate for the eye. 27 And if he knocks out the tooth of a manservant or maidservant, he must let the servant go free to compensate for the tooth.
The word manservant is the same Hebrew word that means “slave.” These examples of treatment of slaves in Israel were not practiced anywhere else in the ancient world, indicating the Israelites by law treated their slaves more humanely than any other people.
Sixth, a runaway slave normally would not face the punishment of his master because a runaway slave is not to be returned to his master once he takes refuge in another man’s house, according to Deuteronomy 23:15-16:
15 If a slave has taken refuge with you, do not hand him over to his master. 16 Let him live among you wherever he likes and in whatever town he chooses. Do not oppress him.
The facts we have provided indicate that slavery in Israel was quite different from that of the Pagan world. It is true that slavery is an evil institution that came as a curse, but the law provided instructions whereby slaves were treated very humanely. It seems that God permitted this condition to continue until a time when Christ would come and atone for man’s sins and at such a point then this evil would be done away with. So, it is not surprising that it is the Christian faith that led to the gradual extinction of slavery both in the ancient world and in the modern time. It is still a fact that where true Christian faith is practiced, slavery is not tolerated. However, wherever Christian faith is not practiced slavery exists, even at the present time.
Many critics are quick to point out that Christianity never made a direct statement to end slavery during NT time even though this evil was in direct conflict with the teaching of Christianity. In effect, that there is not one direct statement in the New Testament condemning slavery nor did the apostles ever command the liberation of slaves as an absolute duty. This observation seemed to disturb many. There are several factors that should be considered in answering the critics. First, Christianity considered the entire Bible as the word of God. Hence, the instructions of how to treat slaves in the law should be considered as part of the Christian teaching. We have noted that slavery in Israel was much more humane than in any other pagan society. So, if Christians followed the instructions in the law they would never be cruel to their slaves. Of course, the NT recognized the sinfulness of slavery in that it includes slave traders as one of those lawbreakers that the law applies in 1 Timothy 1:9–10:
9 We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, 10 for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine
The expression ‘slave traders’ is actually one word in the Greek (andrapodistēs) that appears only here in the Greek NT. It means ‘slaver-dealer,’ ‘kidnapper (i.e. man-stealer).’ This word was never used in classical Greek as an ordinary term in connection with slavery but a term that involves force. Its use here could refer to those who broke into Christian homes to carry them away. While the OT tolerated slavery but God did not permit kidnapping of a fellow Israelite in order to enslave him. Hence kidnapping was punishable by death as, for example, in Deuteronomy 24:7:
If a man is caught kidnapping one of his brother Israelites and treats him as a slave or sells him, the kidnapper must die. You must purge the evil from among you.
Second, slavery was a wide spread institution that was interwoven into the texture of society. However, Christianity is never directly involved with any specific system of government or social institutions. It is for this reason that the NT nowhere prescribes a specific form of government and carefully avoids any improper involvement with political and secular affairs. Christianity can flourish under any form of government, monarchical, republican or oppressive. The first three centuries of the history of the church proved that this is true. Nevertheless, the NT teaches the true nature and function of rulers and government and the proper relationship of those governed to the rulers. On the one hand, subjects are required to obey their rulers. On the other hand, the function of the government is to maintain justice as well as protect its citizens.
Third, the Christians in the apostolic age were not greatly interested in the reform of the social institutions since they were more focused on the speedy return of our Lord, something we Christians have lost sight. Therefore, they were more concerned with the blessed hope and life in Christ than they were about social institutions. Furthermore, they were concerned with a man’s redemption regardless of the individual’s rank or condition.
Fourth, instead of attacking any specific abuses, the apostles were more concerned to lay down universal principles that would eventually undermine the evil of slavery. Hence, while the apostles did not attack slavery directly, the application of the principles they laid in the epistles and the teaching of Christianity in general would undermine the evil system of slavery. For example, the NT teaches that all people of the earth are of one family so that God does not recognize whatever human distinction humans might set up. Love is an essential command of the NT. Consequently, if a person understands and obeys the command of the NT, it would be difficult for him to maintain a system that violates this command to love others. The Apostle Paul, in particular, taught that in Christ there was neither Jew nor Greek, neither slave nor free, neither male nor female in Colossians 3:11:
Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.
So, if this doctrine is understood and applied, slavery was certainly doomed.
Sixth, the early church led by example in this matter of slavery. For example, the slave and his master shared equally in the Lord’s supper. In effect, slaves enjoyed the same equal status with their master when in the local church setting but they were inferior to the masters at home and in the society at large. In fact, it is possible that some of the pastors were slaves and their masters were in their congregation. This would eventually cause the masters to free their slaves. Historically, the church was involved in contributions of funds to help some slaves obtain their freedom. The way the church viewed slaves who were martyrs was quite exemplary. When slave girls, such as Felicitas in North Africa or Blandina in Gaul, were celebrated for their martyrdom with honors denied to the most powerful and rich unbelievers, that was a serious blow to social prejudice that would not be healed. Hence, while the church did not directly condemn the institution, it led by example. Of course, in modern slavery, especially in Europe and the United States, the church in general failed to lead by example, which no doubt contributed to the church’s loss of its moral authority in these countries.
Seventh, the Apostle Paul wrote instructions to slaves on how to conduct themselves and how slave owners should treat their slaves. He was more concerned that a believer should never allow the social condition he finds himself to keep him from spiritual growth, a point many Christians seem to be ignorant. The apostle did not endorse slavery; he simply was concerned that slavery should never be an excuse for not serving the Lord while not ignoring the fact that if a slave could purchase his freedom that he should do so. This is clear from what he wrote to the Corinthians in 1 Corinthians 7:21-22:
21 Were you a slave when you were called? Don't let it trouble you-although if you can gain your freedom, do so. 22 For he who was a slave when he was called by the Lord is the Lord's freedman; similarly, he who was a free man when he was called is Christ's slave.
The apostle is concerned with the mindset of believers who were slaves than he was concerned about the physical condition of slavery. For there were many people who were free but spiritually worse than these slaves. So, the apostle indicates, while a believing slave should seek to gain his freedom that should not be his most important concern since the spiritual life is more important than the physical freedom.
Eight, the early church fathers tactfully taught their hearers or congregations on setting free their slaves. Lightfoot[1] reports the plea of Chrysostom for the cause of slaves:
He says of slavery, 'It is the penalty of sin and the punishment for disobedience. But when Christ came, he annulled even this, For in Christ Jesus there is no slave nor free. Therefore it is not necessary to have a slave; but, if it should be necessary, then one only or at most a second.’ And he then tells his audience that if they really care for the welfare of slaves, they must ‘buy them, and having taught them some art that they may maintain themselves, set them free.’ ‘I know,’ he adds, ‘that I am annoying my hearers; but what can I do? For this purpose I am appointed, and I will not cease speaking so.’
The truth is that even in the modern time, slavery was abolished in England and United States because of the influence of Christian preachers who were relentless in preaching the evil of slavery.
In any case, the Apostle Paul carefully handled the problem of slavery in a practical way through his letter to Philemon with respect to his runaway slave, Onesimus. It is true the apostle returned him but we should understand his action in light of the apostle’s desire for Philemon to act not under compulsion but in genuine love. For example, while he never directly asked Philemon to set Onesimus free, the tone of the letter suggests that the idea of freeing Onesimus was certainly implied. He asks Philemon not to punish Onesimus but to receive him not as a slave but as a brother, according to Philemon 13–18:
13 I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. 14 But I did not want to do anything without your consent, so that any favor you do will be spontaneous and not forced. 15 Perhaps the reason he was separated from you for a little while was that you might have him back for good— 16 no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord. 17 So if you consider me a partner, welcome him as you would welcome me. 18 If he has done you any wrong or owes you anything, charge it to me.
Thus, the apostle’s letter to Philemon should not be considered an endorsement of slavery but a demonstration of the apostle’s sensitivity in dealing with delicate matter. Furthermore, this epistle is an appeal to a believer to do the right thing in a right way. It is true that Onesimus had become converted, he must return to his master to demonstrate that he understood that what he did was wrong. If in this process the master frees him, then Onesimus would live his life with a clear conscience. So, it was necessary for him to return to his master to ease his conscience. At any rate, our consideration of the subject of slavery enables us then to understand the apostle’s reason for instructing believers who are Christians in their dealing with their slaves who are also believers instead of condemning slavery outright.
In any case, our concern is with the last relationship in a Christian household at the time of the apostle’s epistle to the Ephesians, which is slave-master relationship. In keeping with the pattern we have observed in this whole table of instructions concerning the Christian household where the one that submits to authority is first addressed, the apostle issued the command that defines the responsibility of slaves with respect to their masters in a Christian household of the ancient world which is obedience as in the command of Ephesians 6:5 Slaves, obey your earthly masters.
The command obey means that believing slaves should follow instructions in that they will carry out what they are instructed to do. Actually, the command is given in the Greek in such a way that suggests that what the Holy Spirit expects from slaves who are believers is for them to repeatedly follow instructions. They are to do it again and again. Although the apostle did not mention the filling of the Holy Spirit in this command but that is assumed since repeated obedience in the true sense of the word for the believer goes hand in hand with the filling of the Spirit. No one that lives in disobedience of God’s word is filled of the Holy Spirit. Therefore, the repeated obedience on the part of the slave who is a believer may signal that such a person is under the filling of the Spirit if the obedience is not the type that is due to grudge or fear of human punishment.
It is possible that believing slaves may forget that they are under two different authorities – human and divine – and so the apostle reminded slaves who are believers of this reality. It is this truth that is implied in the phrase your earthly masters. Literally, the Greek reads those (who) according to (the) flesh (are) masters. The literal translation is helpful in recognizing the truth the apostle wanted to convey to slaves who are believers because of the two words he used. The first is the literal word “flesh” that is translated from a Greek word (sarx) that literally means “flesh” as that material that covers the bones of a human or animal body, as the word is used by the apostle in his argument that there is a spiritual body and earthly body and so he indicates there is distinction between flesh of various creatures on this earth in 1 Corinthians 15:39:
All flesh is not the same: Men have one kind of flesh, animals have another, birds another and fish another.
The Greek word can refer to physical body hence means “body.” It is in this sense that the apostle used the word in describing one of the secondary functions of a husband which is to provide for the needs of the wife, as implied in Ephesians 5:29:
After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church—
The sentence no one ever hated his own body is more literally no one ever hated his own flesh. Our Greek word that literally means “flesh” may also mean “human/mortal nature, earthly descendent.” It is in the sense of human or earthly descent that our Greek word is used in the apostle’s argument to support his statement that not all who are descended from Israel are Israel, something that does not seem logical. To explain himself further, the apostle indicates that not all who are descended from Abraham are God’s children as Abraham, in Romans 9:8:
In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.
The phrase natural children is more literally children of the flesh. In some contexts, when our Greek word is used together with the Greek preposition (kata) used in Ephesians 6: 5 that we translated “according to” in the literal translation, there is the implication of distinction between that which belongs to this earth and that which belongs to heaven so that our Greek word may simply be translated “earthly” as an adjective. An example of this kind of usage is in 1 Corinthians 10:18:
Consider the people of Israel: Do not those who eat the sacrifices participate in the altar?
The phrase the people of Israel is more literally Israel according to the flesh but the standard Greek-English lexicon of BDAG suggests that the literal phrase may be rendered the earthly Israel probably to indicate there is a distinction between natural and spiritual Israel. Another example where our Greek word that means literally “flesh” when used with the Greek preposition that may also mean “according to” as in Ephesians 6:5 has the sense of an adjective “earthly” is in 2 Corinthians 5:16:
16 So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer.
The phrase from a worldly point of view that refers to earthy point of view is more literally according to the flesh. The implication is that there is a distinction between earthly viewpoint and divine viewpoint of thinking about fellow believers. It is in this sense of adjective that our Greek word that means “flesh” is used in Ephesians 6:5 and so the translators of the NIV rendered the Greek phrase simply as earthly masters.
The word “masters” is another word that indicates the apostle intended to convey that a slave is under two authorities. The word “masters” is translated from a Greek word (kyrios) that may mean “owner” in the sense of one who is in charge by virtue of possession. It is in this sense that the word is used to describe a slave girl that was involved in fortune-telling that Apostle Paul healed, as we read in Acts 16:16:
Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling.
Another meaning of our Greek word refers to one who is in a position of authority and so means “lord, master.” It is in this sense that the word is used to describe the fact that Sarah considered Abraham as being of higher position than she, according to 1 Peter 3:6:
like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear.
Still another meaning of our Greek word is as a title of respect hence means “sir”, as it is used in Acts 16:30:
He then brought them out and asked, “Sirs, what must I do to be saved?”
In our passage of Ephesians 6:5, the word is used in both senses of “owner” and “master” as a person with authority. Therefore, the apostle wanted all believing slaves to recognize that they have two masters, human and God as the apostle indicated later in verse 9.
How does the command Slaves, obey your earthly masters apply to you, you may ask since you are not a slave? It applies to you whenever you are in a position that you are under human authority, specifically in a job situation. When you are employed by someone, you have two masters, your employer and the Lord Jesus Christ. Often, Christians who do not keep a job is usually because they do not recognize this point, so they do not submit to human authority at their jobs. The instruction is that you should obey your employer, that is, that you should repeatedly follow the instruction of your employer. However, as we have indicated severally in our consideration of the responsibilities of those in a Christian household, you should be aware that under no condition should you obey human master in conflict with God. In effect, you should obey your employer unless there is a conflict between what the employer requires and what God requires. But you should be prepared to suffer the consequences from your employer because of disobedience.
[1] Lightfoot, J.B., St. Paul’s Epistles to the Colossians and Philemon, Hendrickson Publisher, Inc., USA, p328, foot note.