18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. (1 Peter 2:18-25 KJV)
Submission to Masters
The case of servants also needed clarification. Some Christian servants believed their freedom in Christ exempted them from obeying unbelieving or cruel masters. The apostle addresses this directly, saying, “Servants, be subject” (1 Peter 2:18). This included all kinds of servants—those hired, purchased, captured in war, born into servitude, or under contract.
These servants were expected to be faithful and honest in their work, respectful toward their masters, and patient under hardship. This obligation applied not only to kind and gentle masters but even to harsh and unreasonable ones. Servants were to behave submissively and avoid displeasing their masters, regardless of their masters’ conduct. A servant’s duty remained, even if the master was unjust.
Godly people, on the other hand, are gentle and fair toward their servants. The apostle’s concern for the souls of lowly servants shows that ministers must also direct their teaching to the poor, humble, and overlooked members of the community.
After commanding obedience, the apostle explains the reasons for it. If servants endure unjust treatment while faithfully doing their duty, this pleases God, who will reward their endurance. However, patiently suffering just punishment deserves no special praise. Only when they suffer for doing good is it commendable in God’s eyes (1 Peter 2:19-20). Even in the lowest circumstances, one can live a God-honoring life. In fact, it is often the most conscientious people who suffer the most for their faithfulness. Those who suffer for doing good bring honor to God and are accepted by Him. This is their greatest encouragement. Yet, even when people suffer for their faults, they must endure it patiently. Suffering, in and of itself, is not proof of future blessing. If someone suffers for being rude or disobedient, such suffering is not commendable before God or others.
To encourage patience under unjust suffering, the apostle points to Christ’s example (1 Peter 2:21). Christians are called to suffer, and they must expect it. By following Christ, they commit to self-denial and taking up the cross. They are called by His command, His providence, and His grace, and they are bound by His example. Christ suffered not for Himself but for us, in both body and soul (1 Peter 2:24). His sufferings, voluntary and patient, provide the model for believers when they face unjust and cruel treatment. If He, the sinless God-man, suffered so much for us, should we not bear our far lighter afflictions in hope of eternal reward?
Christ suffered wrongfully, for He committed no sin (1 Peter 2:22). He was completely just in both action and speech (Isaiah 53:9). When He was insulted, He did not retaliate; when He was mocked and abused, He remained silent (1 Peter 2:23). He did not threaten, but entrusted Himself to God, who judges justly. His perfect holiness was not compromised even by the worst provocations.
Christians must remember that provocations never justify sin. Injustice and cruelty from others do not excuse retaliation. Instead, believers are to entrust themselves to God’s righteous judgment.
To correct the idea that Christ’s death was only an example, the apostle explains its deeper purpose and effect (1 Peter 2:24). Christ Himself bore our sins in His own body. This phrase emphasizes that He alone fulfilled the Old Testament prophecies, unlike the Levitical priests who offered other sacrifices (Hebrews 1:3). Although He also suffered in His soul (Matthew 26:38), the focus here is on His visible bodily sufferings, which would be especially meaningful to suffering servants.
He endured scourging, wounds, and crucifixion—shameful and painful punishments. But He bore our sins, meaning He took responsibility for them, satisfied divine justice, and removed them from us. Just as the scapegoat in Leviticus 16:21-22 symbolically bore the people’s sins and carried them away, so Christ, the Lamb of God, took away the sins of the world (John 1:29).
The results of His suffering include our sanctification—dying to sin and living in righteousness—and our justification. Christ was bruised and crucified as a sacrifice for our sins, and by His wounds, we are healed. Christ bore the sins of His people and made atonement through His death. But no one can rightly claim this benefit unless they also die to sin and live in righteousness.
The apostle closes by reminding servants of the change in their spiritual condition (1 Peter 2:25). They were once like sheep going astray. This illustrates both the sinfulness and misery of their past. They wandered of their own will, away from safety and fellowship, and exposed themselves to danger. But now, they have returned—by God’s grace—to Christ, the true Shepherd and Overseer of their souls. He loves them, laid down His life for them, and constantly watches over them.
Before conversion, sinners live in constant error. Christ is the supreme Shepherd, always present and vigilant. Those who desire His care must return to Him, die to sin, and live a life of righteousness.