Commentary on 1 Peter 2:19-25

Jesus died on the cross for everyone, including the “wretched of the earth,” and these include slaves, the poor, immigrants, and all vulnerable people. Several Bible passages are deeply problematic, and 1 Peter 2:19–25 is one of the texts I will wrestle with and comment on in this article. The question is: Why did Peter appeal to slaves and exhort them to endure pain at the hands of their oppressors (verse 18)? Is it proper for an apostle to preach a gospel of reconciliation between the oppressed and the oppressor? 

Colonialism, imperialism, and any form of human degradation stand to be opposed, resisted, and abolished. The silence of Peter on reconciliation and the proper treatment of slaves is troubling for readers of this text. Peter preached about the benefits of the cross of Jesus and the power of liberation to set all human beings free, yet 1 Peter 2:19–25 seems to counter all that is in the previous passages. 

However, we may surmise that the Roman Empire, in which Christianity as a minority movement was formed, was perhaps harsh to the followers of Jesus Christ (2:11–25). Peter may have appealed to slaves, wives, and husbands to be loyal to their masters based on safeguarding the Gospel of Jesus. As “aliens and sojourners” in an imperial world, Christians were to live ethical, moral, and responsible lives because civic engagements were a matter of life and death (2:11). 

For most first-world nations, like North America and Europe, imperialism and colonization are foreign concepts because they are the harbingers and perpetrators of oppression, racism, bigotry, and hatred of people who are not “white.” Hence, Peter’s message appeals to all people who have suffered and continue to suffer under the pain of “whiteness,” to always remember that God views them as God’s children, fully integrated siblings of one another. 

Not all who talk about discipleship model the essence of concrete discipleship. Despite any hostility, people of color and those from the Global South are summoned to choose a Christ-like way of living, one that seeks to speak out against any forms of dehumanization, but also modeling forgiveness, love, and grace. This is the perennial problem for the church in the 21st-century world of North America and Europe, because racism and oppression of others are not just political issues, but are related to economic power. 

Empires are for economic advantages, and at times, organized and hierarchical denominations can easily assume imperial policies meant to perpetuate the racial and divisive elements. In this case, Africans, Asians, Latin Americans, Islanders, and immigrants should pay attention to the ethical and moral message of 1 Peter 2:19–25. Peter agrees with Paul, who exhorted the Philippian church to “do all things without murmuring and arguing, so that you may be blameless in the midst of a crooked and perverse generation, in which you shine like stars in the world” (Philippians 2:14–15). 

Admittedly, being a Christian is a complicated life, especially when one is poor, sick, hungry, and—worse—under oppression. Nevertheless, the apostle Peter exhorts Christians to follow the example of Jesus, who never cursed or retaliated when he was tormented by his oppressors. Instead, through prayer and humility, believers should let God handle their battles and should remain steady in their faith, obedience, and trust in the One who can withstand everything (2 Chronicles 20:15). 

Oppressed or free, Christians are to know that Jesus Christ died for them, and that the Son of God is the excellent shepherd who is always looking after them (verses 24–25). Hard passages such as these are not meant to make the oppressed submissive, docile, and passive under evil oppression. Instead, their faith in God should be their voice, power, and resource to resist and speak out, and to challenge those in power to respect and dignify them. Silence in times of being oppressed can be tantamount to sin against oneself, and even against God. Social justice is a matter of life and death, and Jesus died to liberate and bring the gift of justice to all humanity. 

Interestingly, Peter mentions women, who were contextually oppressed by their husbands and even by the rules of the Roman Empire. Under the Gospel of Jesus Christ, women were no longer objects to be oppressed by husbands, especially in their houses, because house churches were formational and foundational in the early Christian church. Hence, women and slaves shared and experienced these submissive roles, and Peter’s message is meant to liberate them from husbands, and even from the Roman marriage laws. 

In most parts of the world, women still struggle to be leaders in their homes and even in the church. The 21st-century Christian church will be much better if it can open doors for female leadership because women get things done. Hence, 1 Peter 2:19–25 is against slavery, and he specifically addresses the systemic and structural sin present in the global world. 

On the other hand, the death and resurrection of Jesus was not done passively or out of cowardice, but it was a deliberate divine action on the part of God, Jesus Christ, and the Holy Spirit. Those who have fought for their independence know that liberation comes after a painful sacrifice and even a shedding of blood. A deep sense of purpose and resolve was in the life, death, and resurrection of Jesus the Messiah. Fighting for peace does not exempt Christians from pain, but all in all, it ushers benefits to the body of Christ. Contextually, Christians are encouraged or even summoned to live courageously but peacefully in a hostile environment. 

That is what the apostle Peter was writing about in this passage of scripture, consequently writing to the church in the contemporary world. Modeling decorum and respect to imperial and civic leaders will disempower evil, and in the end, God will be honored (verses 16–17). In Romans Paul argued that Christians are “in the world but not of the world,” meaning that believers should not adopt or get sucked into the things of the world, but always know their place, role, and function in the kingdom of God (Romans 12:1–2). Adapting to the world is not an option for Christians, but we should transform the world with the gospel and how we conduct ourselves.  

Whether diplomatically or gospel-wise, Peter calls on Christians to do what is always right and to reject all forms of oppression, dehumanization, and enslavement of the human family. Human life, lived within the context of Peter’s message, signifies that all life in the world is gospel work. It is daunting, but with faith in God, all things are possible.