Pastor David B. Curtis
Pastor David B. Curtis
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Good morning, Bereans. For the next few weeks, we are going to be talking about slavery. Let's start with a question: Do you think slavery is sinful? When we Americans think of slavery, we think of America's history of racial slavery. Our concept of slavery usually implies racism and kidnapping. So, yes that is sinful.
If you think that slavery is sinful, then you surely will not ever see yourself as a slave. Consequently, you'll see our text for today as totally irrelevant to you. But before you dismiss our text, you need to understand that Paul, Peter, James, and Jude called themselves slaves. Do you see yourself as a slave? Our Lord Yeshua became a slave for us in that He
emptied himself, by taking the form of a servant, being born in the likeness of men. Philippians 2:7 ESV
The word "emptied" is the Greek word kenoo. It means "to make empty." Figuratively, it means "to abase, naturalize, to make of none effect, of no reputation." This is what is called in theology the "Doctrine of the Kenosis" (the self-emptying of Yeshua). In the Incarnation, He emptied Himself of the manifestation of Glory and Power.
"Taking the form of a servant"—the word "taking" is a circumstantial participle of manner. So, the phrase explains how He emptied Himself "by" taking the form of a bond-servant. When He took the form of a servant, it veiled His glory. That is how He emptied Himself.
Servant"—is from the Greek word doulos. This word meant "slave" in classical Greek. It was a word used to describe slaves who had no rights. Their masters owned them, and their only justification for being allowed to live was that they fulfilled the wishes of their owners.
who, though he was in the form of God, did not count equality with God a thing to be grasped, Philippians 2:6 ESV
Here we see that Christ was in the "form of God," which refers to the possession of the essential attributes of deity. In verse 7, we find that He takes the "form of a bond-slave.” This depicts the slavery of a person who has submitted Himself to a master in order to do His will in every respect.
So, our Lord Yeshua became a slave, and according to verse 5, we are to have the same mind set.
Have this mind among yourselves, which is yours in Christ Yeshua, Philippians 2:5 ESV
The word "mind" here is the Greek word phroneo, which means "To think, to exercise the mind, to have an opinion or attitude." The position of the pronoun "this" is emphatic and shows that the exhortation reaches back to 2:3-4 for its definition. The attitude that is being called for in verses 3-4 is that of humility.
Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Philippians 2:3-4 ESV
Here Paul calls believers to have a mind, attitude, or thinking of humility like Christ's attitude in His becoming a slave. This whole chapter is about humility.
What is humility? Humility is first a feeling toward God that He has absolute rights over your life, that He can do with you as He pleases, and that He has absolute authority to tell you what is best for you. And that's just fine with you. It is a spirit of utterly yielding and submitting to the Lord as master. The humble person sees himself as clay in the Potter's hands; he sees himself as a slave of Yahweh.
So, when I ask whether you are a slave, your response as a Christian should be: "I am a slave of Yeshua the Christ." The apostles saw themselves as slaves to Christ.
And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, Acts 4:29 ESV
They also saw themselves as slaves of the believers.
For what we proclaim is not ourselves, but Yeshua the Christ as Lord, with ourselves as your servants for Yeshua's sake. 2 Corinthians 4:5 ESV
Since the apostles were examples to all believers, we all should see ourselves as slaves and these verses in 1 Peter as applying to us.
Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 1 Peter 2:18 ESV
We are all to see ourselves as slaves of Yahweh. Notice what Paul wrote to the Romans.
Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? Romans 6:16 ESV
Paul lays down a very axiomatic principle in verse 16, and that is that we become the slaves of whomever we choose to obey. If we take a job working for someone, we become his slave while working for him. Consequently, I don't think we should dismiss this text in 1 Peter 2:18-25 because we don't see ourselves as slaves. I believe that this text applies to the employee/employer relationship also. We could interpret this in the twenty-first century by speaking of labor and management. In a modern paraphrase, we could say, "Give your employer your very best work."
Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 1 Peter 2:18 ESV
Servants here is from the Greek word oiketēs which comes from "oikos" (house) andmeans “one who lives in the same house as another, spoken of all who are under the authority of one and the same householder” (Thayer). It is used of a domestic servant.
The word “servant” in verse 16 is the Greek word doulos which is used in the New Testament 125 times. Our word oiketēs is only used four times. Why does Peter use oiketēs here instead of doulos here? Trench writes,
"Oiketes is often used as equivalent to doulos. It certainly is so in 1 Peter 2:18; and hardly otherwise on the three remaining occasions on which it occurs in the NT… oiketes does not bring out and emphasize the servile relation so strongly as doulos does (but) rather contemplates that relation from a point of view calculated to mitigate, and which actually did tend very much to mitigate, its extreme severity. He is one of the household, of the 'family,' in the older sense of this word; not indeed necessarily one born in the house… " (Trench, R. C. Synonyms of the New Testament. Page 33)
Now, it's important for us at the beginning of this study, as an introduction, to understand what New Testament slavery really was.
Slavery in the Roman Empire
The slave/master relationship was very common in the ancient world. The historian William Barclay writes:
To understand the real meaning of what Peter is saying we must understand something of the nature of slavery in the time of the early church. In the Roman Empire there were as many as 60,000,000 slaves, Slavery began with Roman conquests, slaves being originally mainly prisoners taken in war, and in very early times Rome had few slaves but by New Testament times slaves were counted by the million.
It was by no means only menial tasks which were performed by slaves. Doctors, teachers, musicians, actors, secretaries, stewards were slaves. In fact, all the work of Rome was done by slaves. Roman attitude was that there was no point in being master of the world and doing one's own work. Let the slaves do that and let the citizens live in pampered idleness. The supply of slaves would never run out.
The dominant fact in the life of a slave was that, even if he was well treated, he remained a thing. He did not possess even the elementary rights of a person and for him justice did not even exist. Into this situation came Christianity with its message that every man was precious in the sight of God. The result was that within the Church the social barriers were broken down. Callistus, one of the earliest bishops of Rome, was a slave; and Perpetua, the aristocrat, and Felicitas, the slave-girl, met martyrdom hand in hand. The great majority of the early Christians were humble folk and many of them were slaves. It was quite possible in the early days that the slave should be the president of the congregation and the master a member of it. This was a new and revolutionary situation. It had its glory and it had its dangers. In this passage Peter is urging the slave to be a good slave and a faithful workman; for he sees two dangers.
Suppose both master and servant became Christians; there arose the danger that the slave might presume upon the new relationship and make an excuse for shirking his work, assuming that since he and his master were both Christians, he could get away with anything…
There was the danger that the new dignity which Christianity brought him would make the slave rebel and seek to abolish slavery altogether. Some students are puzzled that no New Testament writer ever pleads for the abolition of slavery or even says in so many words that it is wrong. The reason was simple. To have encouraged the slaves to rise against their masters would have been the way to speedy disaster. There had been such revolts before and they had always been quickly and savagely crushed. In any event, such teaching would merely have gained for Christianity the reputation of being a subversionary religion. (Barclay Daily Study Bible -1 Peter 2 Commentary)
The philosopher, Seneca, told of how the Roman senate defeated a law proposing that slaves wear distinctive clothing because they feared the slaves would realize how numerous they were. While some warmth existed in the relationship of slaves and their masters, quite often, it was a dehumanizing existence. They were considered to be animate tools alongside inanimate tools. Aristotle writes that there can never be friendship between master and slave, for they have nothing in common; "for a slave is a living tool, just as a tool is an inanimate slave." Their masters had absolute authority over their lives, even to the point of death if so desired. For slaves who were strong, plenty of demanding work was set before them. For those of a more delicate nature, they would be plied to illegal trades on behalf of their masters. When their usefulness was over, many would be given over to prostitution. Slaves had no rights to property or inheritance.
Gaius, the Roman lawyer in the Institutes, writes: "We may note that it is universally accepted that the master possesses the power of life and death over the slave. If the slave ran away, at best he was branded on the forehead with the letter F for fugitivus, which means 'runaway'; at worst he was killed. The terror of the slave was that he was absolutely at the caprice of his master. Augustus crucified a slave because he killed a pet quail. Vedius Pollio flung a slave still living to the savage lampreys in his fish pond because he dropped and broke a crystal goblet. Juvenal tells of a Roman matron who ordered a slave to be killed for no other reason than that she lost her temper with him. When her husband protested, she said: 'You call a slave a man, do you? He has done no wrong, you say? Be it so; it is my will and my command; let my will be the voucher for the deed.' The slaves who were maids to their mistresses often had their hair torn out and their cheeks torn with their mistresses' nails. Juvenal tells of the master, 'who delights in the sound of a cruel flogging thinking it sweeter than any siren's song,' or 'who revels in clanking chains,' or, 'who summons a torturer and brands the slave because a couple of towels are lost.' A Roman writer writes: 'Whatever a master does to a slave, undeservedly, in anger, willingly, unwillingly, in forgetfulness, after careful thought, knowingly, unknowingly, is judgment, justice and law.'"
In the midst of this cruel slavery, Peter writes:
Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 1 Peter 2:18 ESV
Please note that the apostles didn't go around trying to alter the culture of the society by campaigning against slavery and preaching against the social evils that sees men and women under the dominance and direction of men to the point where they're considered to be part of the person's property. Rather, they demonstrate and teach both slaves and masters what their correct manner of conduct should be towards one another in the cultural framework in which they find themselves.
The early Church was concerned not to bring about political or cultural change per se, but to change the heart of man through the preaching of the Gospel that the life and reflection of Christ might be brought into society, heralding change not by law, but by the Spirit. The message of the Gospel isn't about altering a man's or woman's natural, physical circumstances, but in altering a person's relationship to Yahweh.
It's important that we don't think of the slave/master relationship in the sense of racial slavery in early America. The slavery of American history was totally unacceptable and sinful. It was racial, and the conflict it created is still very much alive in our society today. The racial slavery of American history was sinful, and the Bible does condemn it.
“Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death. Exodus 21:16 ESV
If kidnapping is wrong, and it is, then the slavery of American history was wrong.
The Word of God has come under attack because it does not condemn slavery anywhere within its pages. Paul certainly had enough influence to limit or possibly outlaw slavery among the believers, but he never took that approach. Paul dealt with matters of the heart. As hearts change, societies change. Trying to bring change to society without changing the hearts of people is how revolutions and wars begin.
Here is what we need to understand: Every single place where the Gospel message has penetrated, and the Spirit of God has moved, slavery has disappeared and the abuse of slaves has gone; not by revolution of morals, but rather by reformation, spiritually speaking.
The preaching of Wesley and Whitefield resulted in the abolition of slavery in the United Kingdom. And the abolishment of slavery in America was primarily due to the Christian influence. Dr. Samuel Hopkins, pastor of the first Congregational Church at Newport, Rhode Island, preached a sermon in 1770 against kidnapping, purchasing, and retaining of slaves. The people were astonished, and one wealthy family left the church. But most of the members were surprised that they had not long before seen the evil of the system.
In 1776 the churches adopted a rule to restrict slavery. Members must agree to free their slaves. Slave sellers were expelled, and preachers were dismissed if they did not at once free their slaves.
We need to divorce ourselves from the idea that slavery in the Bible was racial, discriminatory, and abusive.
Slavery in Israel—Slavery has its roots deep in biblical history and the Middle East. Slaves were primarily domestic employees: cooks, household managers, barbers, butlers and even family physicians. Their housing, their food, clothing, and living expenses were provided. Teachers were slaves. Like in early America, they were indentured servants, people who contracted themselves to an American family for 10 to 15 years. Where do we have indentured servants today in America? Military! When someone signs up for the military, he becomes an indentured servant. The military owns him for at least six years. He is told where to go and what to do. If he doesn't obey, he can be thrown into the brig. I was an indentured servant in the military for five years, and to tell you the truth, it was quite nice. All slavery is not bad.
The slavery which the Tanakh prescribed was vastly different than the slavery of the Roman Empire or American history. Slavery was not prohibited by the Law. The Israelites were allowed to possess slaves from the other nations.
As for your male and female slaves whom you may have: you may buy male and female slaves from among the nations that are around you. Leviticus 25:44 ESV
Even the priests were allowed to possess slaves from the other nations.
but if a priest buys a slave as his property for money, the slave may eat of it, and anyone born in his house may eat of his food. Leviticus 22:11 ESV
How were slaves acquired in Israel? There were several different ways of acquiring salves according to the Tanakh.
1. Purchase—Foreigners came to Israel and sold themselves as slaves. Buying and selling of slaves was acceptable, according to Lev. 25:44-46.
As for your male and female slaves whom you may have: you may buy male and female slaves from among the nations that are around you. You may also buy from among the strangers who sojourn with you and their clans that are with you, who have been born in your land, and they may be your property. You may bequeath them to your sons after you to inherit as a possession forever. You may make slaves of them, but over your brothers the people of Israel you shall not rule, one over another ruthlessly. Leviticus 25:44-46 ESV
We should also expand the idea of "purchase" to realize that it wasn't just those who would sell others into slavery for a price (though this occurred by parents, relatives, and even partners who might sell another to pay off debts or to gain some food to avoid immediate starvation through famine), but men and women might sell themselves to pay off either their own personal debt or the monies incurred as a result of crime.
2. Captives of War—This was considered humane because it was better than death.
but the women and the little ones, the livestock, and everything else in the city, all its spoil, you shall take as plunder for yourselves. And you shall enjoy the spoil of your enemies, which the LORD your God has given you. Deuteronomy 20:14 ESV
What famous man in the Bible was made a slave of war? Daniel and his friends were made slaves as captives of war. Was Daniel's attitude, "I prefer dangerous freedom over peaceful slavery?” Thomas Jefferson: "It sure doesn't seem to have been."
3. Through insolvency—Thieves were sold into slavery to pay off their debts.
but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, then he shall be sold for his theft. Exodus 22:3 ESV
You've got to love this. Instead of thieves being sent to prison, they made slaves. Those who defaulted debtors were also sold into slavery.
And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. Matthew 18:25 ESV
There was provision for declaring bankruptcy or walking away from debt. A debtor was made a slave of his creditor. Even children of defaulting debtors were sold into slavery.
Now the wife of one of the sons of the prophets cried to Elisha, “Your servant my husband is dead, and you know that your servant feared the LORD, but the creditor has come to take my two children to be his slaves.” 2 Kings 4:1 ESV
An Israelite could sell one of his family members into slavery.
“When a man sells his daughter as a slave, she shall not go out as the male slaves do. Exodus 21:7 ESV
The poor could even sell themselves into servitude because of poverty.
“If your brother becomes poor beside you and sells himself to you, you shall not make him serve as a slave: he shall be with you as a hired worker and as a sojourner. He shall serve with you until the year of the jubilee. Leviticus 25:39-40 ESV
By law, a Hebrew slave was to be treated even better than the slaves taken from the heathen:
You may bequeath them to your sons after you to inherit as a possession forever. You may make slaves of them, but over your brothers the people of Israel you shall not rule, one over another ruthlessly. Leviticus 25:46 ESV
If a master was cruel to a slave, that slave was to be freed.
“When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye. If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth. Exodus 21:26-27 ESV
Granted, slavery is not the most desirable condition. One's freedom was significantly restricted. Nevertheless, the Mosaic Law provided for those who might decide to become lifetime slaves, as strange as this might seem.
But if the slave plainly says, 'I love my master, my wife, and my children; I will not go out free,' then his master shall bring him to God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever. Exodus 21:5-6 ESV
This strongly suggests that slavery in Israel was of a very different kind than that found in the heathen nations.
Circumcised slaves in Israel were allowed to enter into the worship of the One True God.
And the LORD said to Moses and Aaron, “This is the statute of the Passover: no foreigner shall eat of it, but every slave that is bought for money may eat of it after you have circumcised him. Exodus 12:43-44 ESV
They were the benefactors of God's gracious provisions, such as the Sabbath rest.
“Six days you shall do your work, but on the seventh day you shall rest; that your ox and your donkey may have rest, and the son of your servant woman, and the alien, may be refreshed. Exodus 23:12 ESV
A master was to be punished for cruelty or injury to his slave.
“When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged. Exodus 21:20 ESV
Runaway slaves were not to be returned to their masters but were to be given sanctuary.
“You shall not give up to his master a slave who has escaped from his master to you. He shall dwell with you, in your midst, in the place that he shall choose within one of your towns, wherever it suits him. You shall not wrong him. Deuteronomy 23:15-16 ESV
I take it from this that Israel was, by far, the best place for any person to be a slave.
Slavery in the Gospels and in the New Testament.
In the Gospels, slavery was frequently mentioned. Our Lord told a number of parables in which slaves and their masters were key characters. Sometimes, the slave/ master was represented in a favorable light.
Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. When the centurion heard about Yeshua, he sent to him elders of the Jews, asking him to come and heal his servant. Luke 7:2-3 ESV
This centurion obviously cared a great deal about his slave. Faithful slaves were highly commended, while unfaithful slaves were condemned.
What Yeshua taught about one's standing in the kingdom of God turned the value system of that society (and our own) upside down. He taught that greatness was not to be measured in terms of being served, but in terms of being a slave.
And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” Mark 9:35 ESV
Christ was the greatest example of this truth the world has ever seen.
Paul spoke about slavery. He instructed both slaves and masters concerning their conduct. He considered himself and others as God's slaves. But Paul did not view slavery as the ideal condition and encouraged any who could gain their freedom to do so. But those who could not were not to agonize about it because both masters and slaves are God's bond-slaves.
Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. You were bought with a price; do not become bondservants of men. So, brothers, in whatever condition each was called, there let him remain with God. 1 Corinthians 7:21-24 ESV
Paul taught that a slave should worry about his condition but should allow God to use him in his situation. Slaves were to be a sanctifying influence right where they were. God needs Christians in every walk of life to be an influence for Him. By living a life of holiness, we sanctify; we influence those around us. We can't influence people if we're not around them.
Paul stated that a slave should take advantage of any opportunity to become free but that he shouldn't make his freedom the preoccupation of his life. His preoccupation was to be in serving the Lord and being an influence for Him in any vocation.
Paul had met and led to Christ a runaway slave named Onesimus. Runaway slaves were usually executed or at least punished so severely that it served as a lesson to other slaves not to try to do the same thing. But Paul sent him back and wrote to Philemon, the Christian slave owner, telling him that he should now treat Onesimus as a beloved brother in Christ.
Philemon appears to have been a comparatively wealthy Colossian who owned slaves, as did most of the rich in his day. He evidently came to faith in Christ as a result of Paul's influence.
I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. Philemon 1:19 ESV
Apparently, Philemon had become a Christian through Paul's ministry, either directly or indirectly. Paul here uses apophasis or insinuation, a rhetorical device by which a speaker pretends to refrain from mentioning a certain matter but then proceeds to do so. In other words, Paul says, "I won't even mention the fact that you owe me your own salvation and present happiness.” In not mentioning it, he has mentioned it.
Onesimus was one of Philemon's slaves. He ran away from his master, and he eventually made his way to Rome where he could have lost himself in the crowd. There, as a result of divine providence, he came into contact with Paul and became a Christian.
I appeal to you for my child, Onesimus, whose father I became in my imprisonment. Philemon 1:10 ESV
Notice what Paul says here concerning Onesimus: "whose father I became in my imprisonment."Doesn't that sound a little Armenian? Is Paul saving people? No, this is Paul looking at Onesimus' salvation from the human perspective. He led him to Christ.
Apparently Onesimus fled the home of Philemon in Colosse and came to Rome. Here's Onesimus, fleeing to Rome to try to melt into the masses. But no one hides from God. Isn't this great? Remember your own life? There you were, minding your own business, going your own way; either ignoring or trying to run from God, but suddenly you find yourself sitting down and in your right mind at Yeshua's feet, converted by divine grace through the Gospel.
How did Onesimus meet Paul? We only know that he met Paul in Rome and that Paul led him to Christ during the time that the Apostle was in prison. We also know that because he, was saved, he wanted to return to Philemon and make whatever restitution he was able.
I am sending him back to you, sending my very heart. Philemon 1:12 ESV
Onesimus had so endeared himself to Paul that his departure was an extremely painful prospect for the apostle. Paul, who was big-hearted, sees that instead of forcing the slave to beg for mercy all by himself, he returns supported by Tychicus and the letter from Paul addressed to the entire congregation of Colosse. In this letter, his love and the spirit of forgiveness is emphasized.
I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. Philemon 1:13-14 ESV
Paul had a desire to keep Onesimus with him as his "minister" rather than as a "slave," but he would not do so without Philemon's permission. He implies that he wanted to borrow Onesimus to do for him what Philemon would have personally done while he was in prison suffering persecution for the sake of the Gospel. Without Philemon's assent, however, Paul would not retain Onesimus in Rome.
If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. Philemon 1:18-19 ESV
"Charge that to my account" means the same as "impute it to me." It is a commercial term of substitution. Paul used the same word in Romans 5:13, and it is translated "imputed" or "counted," where he says, "Sin is not imputed (charged) when there is no law." Paul's offer is a beautiful illustration of biblical forgiveness based on imputation (2 Cor. 5:21):
Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ. Philemon 1:20 ESV
By receiving and forgiving Onesimus, Philemon would be repaying Paul and encouraging him. A play on words occurs in that the Greek word translated "benefit" is the root of the one translated "Onesimus." One writer rendered this clause, "Let me get help as well as you get Helpful." As Philemon had refreshed the hearts of the saints (v. 7), so Paul asked him to refresh his [Paul's] heart by forgiving and accepting Onesimus.
There is no evidence as to how Philemon responded to Paul' letter. Did Philemon forgive Onesimus? We have no direct record of his response to this letter. However, the fact that Philemon preserved this epistle and allowed it to circulate among the churches strongly suggests that he did behave as Paul had requested.
So, the drama is shared by three characters. Here is an ex-Jewish rabbi, to whom all Gentiles were once untouchables; a wealthy Gentile, to whom an itinerate Jewish preacher in a Roman prison would normally be an object of contempt; and a runaway slave, a thieving, ungrateful one without hope of human sympathy or even human justice. All three are caught up through their common allegiance to Christ into an entirely new relationship where each acknowledges the other as one of God's adopted sons and a brother for whom Christ died.
Onesimus was a testimony to the power of God to transform a life. Paul tells the Colossians that the man who left Colosse as a runaway slave now returns as one of their number. He was to be treated as a member of the church because in Christ, there was neither slave nor freeman (Gal. 3:28).
In the Church of Yeshua there will be both slaves and masters who are saints. So, as we approach 1 Peter 2:18-25, dealing with slaves and masters, we must not think in terms of the history of American racial slavery. We really need to think of it more along the lines of employee-employer relationships. If we look at it in that light, this section has much to say to us. This text gives us the Christian work ethic.
Vincent Cheung writes: "The passage forms the foundation for the matchless work ethic that Christians were famous for in the past."
St. Francis said: "The most powerful effective evangelism takes place on the job as you live out your Christianity in the face of unbelievers."
Believers, we are all slaves of Yeshua, and in obedience to Him, we are to obey our earthly masters for His sake.
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