The command that slaves must obey their masters in everything is jarring to those who now consider the institution of slavery to be abhorrent. In the first century, however, it was an entrenched reality that the early Christians could neither change nor ignore. Paul does not sanctify slavery with these commands but subtly undermines its very premises while encouraging obedience as an expression of loyalty to the family group.

(1) Paul addresses slaves as responsible human beings when most regarded slaves as little more than animated machines (see commentary on Philemon). One does not impose moral obligations on animals or farm implements. By assigning them moral duties, Paul treats them as morally responsible individuals. One of the things that slaves lacked was what Vincent calls “the first element of manhood—self respect.” By issuing them commands, he gives them a measure of respect: I am commanded; therefore, I am.

(2) Most took for granted that slaves were morally incapable of deciding to do good. They assumed slaves were helplessly controlled by their passions and steeped in villainy. Consequently, they needed to be handled as if they were witless children. But Paul treats Christian slaves as morally independent individuals fully capable of Christian virtue. God will not overlook their wrongdoing just because they are slaves who are supposedly not responsible for themselves. They are responsible for themselves. Being in the miserable condition of slavery and even being a victim of injustice does not excuse returning evil for evil, or even halfheartedness for evil.

(3) Crouch points out the contrasts with contemporary parallels that only advised masters on how best to handle slaves. Since Paul begins with commands to slaves and then addresses masters, he has no interest in how to help masters run their slaves more efficiently. He is concerned to enhance the mutual solidarity between slaves and masters.

The expectation that slaves would obey their masters conformed to the societal norms. “In everything,” however, complicates matters. A slave might not have a Christian master, and slaves were frequently helpless victims of what today we call sexual harassment and abuse. Paul’s command assumes that the master’s demands were reasonable and appropriate; but the question does arise, How does one serve two masters, one on earth, the other the Lord of heaven and earth? The following commands deal with behaviors that might arouse a master’s ire, but they also keep in full view the greater obligation to the Lord.

(1) Slaves are warned against “eye service” (lit. trans.; cf. Eph. 6:6). This phrase may refer to performing tasks only superficially and doing only what can be seen—“going through the motions” of service. It may also refer to doing something only to catch the master’s eye, that is, to please those in authority. Or it may refer to working only when one is being watched (“not only when their eye is on you,” niv). Such performance deserves the fitness report: “Works well when under constant supervision.”

(2) Slaves are not to beguile their masters (“to win their favor,” lit., be “man-pleasing”). This command proscribes working with ulterior motives and keeps slaves from becoming hypocrites, fawning before their masters. Christians, no matter what their station in life, are always to give sincere, wholehearted service.

(3) Positively, slaves are to serve with “reverence for the Lord” (lit., “fearing the Lord”; see 2 Cor. 5:11; 7:1; 1 Peter 2:18). Paul transforms the motive of their service. If Christians are to do everything in the name of the Lord (3:17), then Christian slaves must work for their earthly master as for the Lord. The master is not a substitute for the Lord, but slaves are encouraged to work “as if” for the Lord. Their deference to their earthly masters is therefore elevated to obedience to Christ, whom they must obey and serve with all their hearts (see Deut. 6:5). The slave’s most humble task then becomes a high calling and brings benefit to God.