Off the bat, this passage is pretty uncomfortable for us. The term slave here is οἱ δοῦλοι – it’s important to understand that the systems of slavery discussed in the Bible were not the same as the racial-based chattel slavery of the United States. That doesn’t mean it was good or even defensible, but it was a reality throughout human history – and still is today in many parts of the world and even our own society.
The Bible is not silent on the evils of slavery – in Exodus, firm regulations are put around the practice, including limiting the time it lasts, strong penalties against kidnapping, and other instructions that stand in stark contrast to the society around them. This was the beginning of a longer term change that God was working. Why didn’t He just ban it outright? We don’t really know.
We see a similar story with polygamy, which God tolerates even though it clearly does not match His ultimate plan. Jesus addresses a similar concept when discussing divorce, where he says Moses’ allowances were “because your hearts were hard.”
Even in this chapter, we see Paul undermining the entire institution. We see the same thing in the book of Philemon, when Paul instructs a slave owner to accept back an enslaved person who had run away, not as a slave but as a brother.
There are instructions for slaves, as others put in a position of submission by the society around them, is to follow the material lines of authority, but to do so “as to the Lord.” This means behaving as if the work we do is done specifically for God, as is generally instructed elsewhere in the epistles.
Then he gives further details on how to obey – sincerely, in good will, serving as to Christ. That means we don’t just work in a way that is visible, but that actually accomplishes the tasks we have been given. In fact, we don’t even serve to please those in charge at all. Working for Christ should mean we are focused on outcomes, not on how we look in providing those outcomes.
And then, in a moment that is mind blowing even today, and must have been staggering at the time, Paul instructs those in charge to “do the same” to those under their earthly authorities. This means no threats, and a recognition that we are all equal in the eyes of God.
So how do we apply this? The most straightforward way is through a theology of work that both honors the work itself as God-ordained, and imbues us with respect for those we work with and for. The work we do for our employers is part of the good works we are called to, that those around us will see and praise our father in heaven. We should be praying for ways to be and share the gospel in our work.
More challenging, perhaps, is the theology of authority. Jesus in the Gospel of Matthew tells us “all authority has been given to Me.” But we see in Philippians that the One who has all authority has emptied himself of all that authority and made himself like a slave – δοῦλοι. In case we missed the point, Jesus acted this out by washing the feet of his disciples and insisting that they do likewise. If we do not, we are saying we are greater than Christ.
In John 15 Jesus explicitly cites his foot washing as he instructs the disciples to prepare to serve, to be hated, but to bear fruit and above all to love.
Paul, likewise is about to talk about how we are to go out, kitted out in armor of God. We are being called to something very different than the world. We have all the greatness and authority we could ever want in Christ, but like Him are called to empty ourselves and to serve.
– Sermon Notes, Bart Hodgson, Seed Church, Lynnwood WA, February 21, 2021