What is a bondservant?

Various words are used to describe the distinctive services in which the Lord is served by His people, but the word before us in the three passages we have read is an intense word indicating the service of "a bondslave." In the New Translation, Philippians 2:7, reads "taking a bondman's form." A bondslave is one who is entirely subject to the will of his master, and has but to carry out the dictates of the person whose bondslave he is.

As to the first point, I must remind my Christian reader of what has been already said as to the difference between a slave and a hired servant, i.e., one who has bound himself to serve for a certain time for wages. The former (unless he was a slave by birth, or as a prisoner of war, or as punishment for a crime) had become so by purchase. His master had bought him, and therefore he was the property of his master, who could do with him as he pleased. This, beloved, constitutes exactly our relationship to Christ, Who has redeemed and purchased us with the highest price He could pay for us, that, is, with His own precious blood. The word in the original used for "servants" is "slaves," not only because there were no hired servants at those times, but only slaves, but because we are slaves. It is a hard word to the ears of men, and rightly so, if applied to earthly relationships. But as to our relationship to Christ, there is no sweeter word to a Christian. If Christ had only hired me, I should belong to Him only for a time, but He has bought me, and so I am His own for ever. And that inestimable price, which our Master has paid for us, beloved, even His own most precious Blood, we find in its practical bearing upon the Christian's walk, applied in a threefold way to our consciences.

We now have come to the least esteemed of the relationships, which form the subject of these pages, — that of servants. But if it is the least esteemed among men, it is at the same time that to which God, Who exalts that which is abased, and abases that which is exalted, attaches in His Word an especial importance. In fact, there is no relationship for which the Spirit of God gives so many directions for the comfort, encouragement, and instruction of those who are placed in it, as those in the relationship of servants, or "bondmen" and "bondwomen." And why? Because there is no position in which men may be found that is beset with so many temptations, provocations, and difficulties, and therefore, so entirely contrary to man's natural disposition, as is that of the servant or bondman, from apparent reasons especially if we remember, that in those times the condition of a servant was that of a slave, who was the property of his master, not that of a hired servant of our days. But now the word "bondman" or "bondwoman," translated "servant" in our version, refers not only to such Christian servants who were "slaves" in those times (or may be so, even now in those barbarous regions of the globe where slavery is still in existence), but to all who for wages have bound themselves for service to some one, and thus have entered voluntarily the subordinate place of a "servant." Therefore the exhortations addressed to "servants," in no less than five Epistles, hold equally good for our modern Christian servants.

The term servant, as employed in St. Paul's epistles, is somewhat wider than as used among ourselves. "Slave" or "bondsman," is the exact equivalent in language, though servant is the best interpretation of its meaning; for the slaves of the East were in no way like the slaves of the West. They were, to speak generally, the household servants, whether male or female; differing from our servants in this, that they belonged to their masters, who acquired them by purchase or by war. But though slaves, they were for the most part kindly treated; indeed they often became members of the family, occupying posts of trust and influence, as in the cases of Eliezer the steward of Abraham, and Joseph in the house of Potiphar. They were really domestics; that is, members of the household; and hence, whatever the actual differences between their position and that of servants now, we shall be most in harmony with the spirit of the injunctions given if we understand them to apply to household servants. St. Peter, indeed, uses a different word — one that really means a "domestic." This is, no doubt, because he was writing to Jewish believers, in whose houses fewer slaves than "domestics" would be found. All classes of servants therefore are really included; and hence servants of all stations and in every degree will find much in this chapter to apply to their needs and position; for whoever is under an earthly master will find God's will as to his service, in the directions given in this portion of His word. Nor should it be forgotten that all believers are, in one aspect, the Lord's servants; and hence, that while these scriptures have their primary application to the special class to whom they are addressed, there is instruction and edification for all. Even He who has left us an example that we should follow in His steps took upon Him "the form of a servant" (Phil. 2.), and thereby has taught us that the true place of every believer is in subjection to the will of another. "For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth." (Luke 22:27.)

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.

His Credentials. — "Paul, a servant (lit., bond-servant) of Jesus Christ, called to be an apostle, separated to the Gospel of God." Such are his credentials. In common with others (Phil. 1:1) he calls himself a bond-servant of Jesus Christ, a designation which is true really of every Christian (1 Cor. 7:22; Eph. 6:6), for each and all have been bought with a price: a designation which through grace he was determined should be manifestly true of him, who sought to maintain, and to teach that Gospel which he had received from God. "Do I," he asked (writing to the Galatians but a little while probably before he addressed himself to the saints in Rome) "now persuade men or God? or do I seek to please men? If I yet pleased men, I should not be the servant (lit., bond-servant) of Christ" (Gal. 1:10). Besides this designation he reminds them of his apostleship. He was an apostle, i.e., one sent. Moreover, as he tells the Roman saints, he was a called apostle, i.e., one by calling. Of that call he gave an account, when standing before Festus and all the Roman authorities at Caesarea, making public mention, and, as far as we know, for the first time, of that which the Lord had said to him when he was upon the ground before Him in the neighbourhood of Damascus, "delivering thee from the people, and from the Gentiles, to whom I send thee" (Acts 26:17). Further, he was separated to the Gospel of God. A bond-servant of Christ Jesus, a called apostle, separated to the Gospel, or glad tidings of God, this was the one who wrote to the Christians in Rome. His credentials were ample.

The introduction to the Epistle is unsurpassed by any other Epistle. Every word should be carefully studied. The writer introduces himself first of all as a servant (literally: slave) of Jesus Christ and called an apostle. Notice that in verses 1-7 two little words are found three times in italics, the words "to be." They are supplied by the translators and should be omitted. Paul was not called to be an Apostle, but he was called an Apostle. The Lord Jesus Christ was not declared to be Son of God, but He was declared Son of God; believers are not called to be Saints, but they are called Saints. Paul loved to call himself bondman of Jesus Christ. He knew the Lord had redeemed him and now he was no longer his own, but belonged to Him who had purchased him and made him one with Himself. His highest ambition was to serve the Lord Jesus Christ. His Apostleship he puts in the second place. The highest and best is to be in reality a willing, devoted servant of the Lord. How did he become an Apostle? "Not of men, neither by man, but by Jesus Christ" (Galatians 1:1). The exalted Christ in glory had called him and sent him forth. And next we find in the opening verse the specific work unto which the Lord had separated him--"separated unto the Gospel of God." The Gospel was his great commission and therefore is the great theme of his Epistle. The Holy Spirit who guided his mind, as well as his pen, now unfolds this Gospel. The highest and the best, after all, in God's whole revelation is the Gospel. And the Gospel is not confined in the Pauline Epistles to Romans. We read Colossians and find there still the Gospel. The highest revelation which ever flowed through this chosen vessel is contained in the Epistle to the Ephesians; it is still the Gospel. Oh! the blessed Gospel! it can never be exhausted; it will be the object of eternal praise. In His presence, conformed into His image we shall know its heights and its depths.

The apostle explains, "For the bondman that was called in [the] Lord is [the] Lord's freedman." Such is the correct force, "freedman" rather than freeman. ἀπελεύθερος means one who was made free, not who was free-born. It is the accurate term here, and it is the more emphatic, because freeman or free-born (ἐλεύθερος) follows immediately. "Likewise he that was called [being] free is Christ's bondman." Christ alone puts every one in his place and true light: emancipation by human means cannot effect or approach it. The christian slave is the Lord's freeman; the christian freeman is Christ's slave. The Lord's authority breaks the fetters of the one to his faith; the grace of Christ reduces the other to slavery for his heart. "Ye were bought with a price." Whether it be the freeman or the bondman, all were bought. The saints are the purchase of Christ's blood: so indeed is all the world; but believers alone acknowledge it, and they are called to act on it. "Be [or become] not slaves of men:" an exhortation as incumbent on the free as on the slave. A single eye alone secures true service, and yet is perfect liberty. They were already serving the Lord Christ: only so can the Christian serve aright in any case. Strange to say, none are so prone to slip into human bondage as those who profess the Lord's name: so the second Epistle to the Corinthians shows. But this was real forgetfulness of Christ and unfaithfulness to Him. Christianity in its true power brings into responsibility no less than into liberty, and as this is true in doctrine, so it is of all consequence to be remembered in practice. "Wherein each was called, brethren, in this let him abide with God." "The calling" appears to mean a man's providential condition when called of God, as here we see it applied to circumcision or uncircumcision, freedom or slavery, not earthly occupations, commonly supposed, some of which might involve not a little that would clash with God's word and offend a Christian's conscience. Here all pleas for continuance in evil, because one was converted by God's grace spite of them, is effectually cut off, for the believer is called to abide "with God." If one cannot continue with God, it is high time to ask His direction who assuredly never calls a saint to do evil but to cease from it at all cost.

This will make us understand readily some further distinctions. Not only a foreigner, but a hired servant also is excluded: "A foreigner and a hired servant shall not eat thereof." Mark it well; a hired servant cannot eat the passover. This should speak loudly to us. The bondservant, born in the house or bought with money, may eat. Such an one as Paul delights to call himself Christ's bondservant; and His redeemed love to own that they are indeed His, bought not with silver and gold, but with His precious blood. By birth also — new birth — we are His servants. But how many systems of teaching there are which deliberately adopt the principle of hire, and make eternal life itself a thing to be gained by service! It is the natural thought in man's heart, doubtless, as it was in the prodigal's before he met his father: "Make me as one of thy hired servants." But when his father had met him, fallen on his neck, and kissed him, could he look in that face and dishonor his father's love by such a request? And how can God's children do this now, except by not believing that love?

Grace and works are two entirely opposite principles; by uniting them, grace is destroyed: "If by grace, then it is no more of works, otherwise grace is no more grace." Grace alone breaks the dominion of sin, as the apostle says, "Sin shall not have dominion over you, because ye are not under the law, but under grace." The hireling with God is the very type of a self-seeker, of one who serves God for his own ends; but the power of Christianity is exhibited in this, "that they which live, live not unto themselves, but unto Him that died for them, and rose again." The principle and power for service under grace is expressed by the psalmist when he says, "O Lord, truly I am thy servant; I am thy servant and the son of thy hand-maid: Thou hast loosed my bonds." It is a loved bond-service for bonds loosed!

There are some further distinctions to be considered. "A foreigner and a hired servant shall not eat thereof." Not only a foreigner but a hired servant also is excluded. A bondservant born in the house or bought with money may eat. Paul delights to call himself the bondman of the Lord Jesus. It is worthy of note that in the opening of his Epistle to the Romans he says, "Paul, bondman of Jesus Christ, a called apostle"; the thought of bondman is given precedence to that of his apostleship, even though this great and honoured position can be said to be by the "calling of God." Peter too in the opening of his second Epistle speaks of himself in like manner. Paul in writing to the saints at Corinth and speaking to them of abiding "in that calling in which they had been called" puts before them the most exalted motives of this service. "For the bondman that is called in the Lord is the Lord's freeman; in like manner also the freeman being called is Christ's bondman" (1 Cor. 7:20-22). As has been expressed by another: "The believing freeman is Christ's slave. The Lord's authority breaks the fetters of the one to his faith, the grace of Christ reduces the other to slavery for his heart."

In the previous chapter Paul reminds the saints at Corinth as those whose bodies were the temple of the Holy Spirit that they belonged to Another, "Ye are not your own, for ye have been bought with a price; glorify now then God in your body" (1 Cor. 6:20). So he adds in 1 Cor. 7:23-24, "Ye have been bought with a price, do not be the bondmen of men. Let each wherein he is called, brethren, therein abide with God." The force of the calling here appears to be the circumstances in which we are found in the providential ways of God, as has already been pointed out in the apostle's reference to the circumcised and the uncircumcised, and also to the bondman and the freeman. It does not allude to earthly occupations since these, though not in their entirety, may yet contain elements which clash with the word of God, and would render them completely disturbing and offensive to sensitive consciences, and thereby make it impossible to "therein abide with God." "Be not men's servant, Think what costly price was paid That thou mayest His own bondman be, Whose service perfect freedom is; Let this hold fast thy heart. His claim is great to thee, None should thy soul enthrall to whom 'tis given, To serve on earth with liberty of heaven."