Does the Bible condone slavery?

Slavery formed no part of man's social organisation at the beginning, though in early times after the flood it evidently had taken deep root among men on earth. The Israelites could by the law possess slaves from the Gentiles, and for such there was no institution of a jubilee that could set them free. Still, though slavery was allowed by God, it was never instituted by Him any more than polygamy, which was also permitted by the law. Hence when Christianity appeared it was confronted by social institutions which were not originally from God. We may discern, then, the practical value of this epistle, and the wisdom of its finding a place in canonical Scripture; for whilst other parts of the volume tell us of the immense change effected for us by the atoning death of the Lord Jesus, this short letter teaches us that human rights are not abrogated, nor is social status necessarily changed, by the introduction of Christianity, which affords an opportunity for the Christian to act in grace towards one who has injured him. In truth it was never meant to set the world to rights; it is to teach its followers how to walk in a scene which is not ordered in accordance with the mind of God. In harmony with this Onesimus was sent back to Philemon, but with this letter in his hand, at once a commendation from Paul on his behalf to the saints at Colosse, and a communication to ensure him a favourable reception from his master, who may have been injured by him, or irritated against him.

The Scriptures do not pronounce upon slavery but leave the matter open. But nevertheless the morality of Christianity must have had its effect in those places where it was practised. Paul in 1 Timothy 6:1-2 wrote: 'Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and His doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren'.

The words ebed and δοῦλος (those most commonly used for 'servant') convey the idea of bondmen or slaves. Some were bought with money and some were taken in war: cf. also Ex. 22:3. Such a servant, if circumcised, might among the Israelites eat of the Passover — as bought he belonged to the family; but a hired servant might not. Ex. 12:44-45: cf. Lev. 22:11. (So Gentiles, though aliens, bought with the blood of Christ, have all the privilege of grace.) Children born of these would also be the property of the master. Ex. 21:4. This form of servitude, though a result of sin, was recognised by the Mosaic law, and rules were given respecting it, and for the protection of the slaves.

In the N.T. Paul sent back Onesimus, a runaway slave, to his master, who was a Christian, and did not demand his liberation: but he beautifully puts before Philemon that he should possess Onesimus no longer as a slave, but as a brother beloved. The effects of sin were in the world, and God did not introduce Christianity in order to set the world right; but, while shedding light upon everything, and proclaiming grace to all, God's purpose was "to take out of the nations a people for his name." Christianity inculcated equal treatment of slaves, as we see in several of the epistles in which masters are addressed: 'men-stealers' are condemned. 1 Tim. 1:10.

Christian bondservants are declared to be the Lord's 'freemen,' 1 Cor. 7:22, and words of encouragement are addressed to them.

Man-stealing, and man-selling, slavery in fact, as still practised in many parts of the world, had also the penalty of death. (v. 16.) Man may be a sinner, and yet, notwithstanding God's claims upon him, claims too which must be met ere he can be delivered, he is of such value in the sight of God, that his liberty must be sacredly respected by his fellow-man. How marvellous that, with such a scripture, slavery in its worse forms — stealing, selling, and holding men as mere chattels — could be upheld, even within the recollection of the present generation, by professed followers of Christ!

Israel was never to make slaves of their own people, yet if one became so poor as to sell himself to another, he would thus become a hired servant. He was not to be oppressed as though he was merely the property of a master. In the year of Jubilee he was set free to return to his original property, which was also released at the time. This applied also to his family (v. 41). For Israel must remember that all Israelites were God's servants whom He had redeemed from Egypt. They were never to be sold as slaves, though they could become hired servants. This was virtually a leasing agreement, as was true of the sale of land also. No harsh treatment was allowed (v. 43).

However, Israel was allowed to buy Gentile slaves and keep them permanently, whether from the nations around or from those Gentiles who settled in the land (vv. 44-46). It is not said here that they were not to rule over such slaves with rigor, but in Exodus 22:21 it is insisted, “You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt.”

Israel was never to make slaves of their own people, yet if one became so poor as to sell himself to another, he would thus become a hired servant. He was not to be oppressed as though he was merely the property of a master. In the year of Jubilee he was set free to return to his original property, which was also released at the time. This applied also to his family (v. 41). For Israel must remember that all Israelites were God's servants whom He had redeemed from Egypt. They were never to be sold as slaves, though they could become hired servants. This was virtually a leasing agreement, as was true of the sale of land also. No harsh treatment was allowed (v. 43).

However, Israel was allowed to buy Gentile slaves and keep them permanently, whether from the nations around or from those Gentiles who settled in the land (vv. 44-46). It is not said here that they were not to rule over such slaves with rigor, but in Exodus 22:21 it is insisted, "You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt."

While the law did not forbid slavery, and even in Christianity slaves are told to obey their masters (Eph.6:5), yet it was not God's plan that people should be in bondage to one another; and if a slave escaped from his master, coming to an Israelite town, he was not to be delivered back to his master, but allowed to remain within the shelter of the town to which he had come, and given liberty to chose the place he desired to live within their gates (vs.15-16).

The next class of household relationships differs from the others in being one instituted by social rather than natural causes. The servants here named were bondsmen. Whether slavery is right or wrong, humane or cruel, is not the point here. Christianity takes men in the social position in which it finds them, and shows how they may live Christ in that place. It is not occupied in remodelling society, but in teaching the believer to exhibit Christ. He was to be subject to the powers that be; and as these authorized slavery, he was to obey the laws in this as in other matters, seeking freedom lawfully if he could, but if not, to be content with his lot. The service rendered under present social conditions differs in its legal basis, but this does not alter the obligations on either side named by the apostle. Nay, if there is any difference, the obligation is even stronger; for service rendered for wages should surely be given as cheerfully and performed as thoroughly as service exacted by bondage.

The Greek word for servants is bondservants or slaves. Yet God did not give them permission to rebel against slavery, but told them to obey their masters (vs.5-6). Certainly the same principle applies to employees in any business. They are to show honest concern to faithfully discharge every duty of their business relationships in sincerity of heart, as to Christ. "Not with eye service as men-pleasers" -- working only when being watched, and trying to gain special favor by deceit. The ultimate object of their honest hard work is to please the Lord, not men. For God is watching always and we should always practice obedience from the heart. If Christ is the Object of our service, then it will never become irksome. Even in the bondage of slavery, one could so please the Lord as to be well rewarded at His judgment seat (v.8). Every good thing is remembered by Him, whether one is in bonds or free.