Slavery & the Bible (Part 9) Did Christianity End Slavery? What History Tells Us.

 

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ONE LAST QUESTION CONCERNING THE NEW TESTAMENT APPROACH TO SLAVERY:

DID IT WORK?

In the last several articles of this series, we examined the New Testament and what its writers had to say about slavery. (See a list of past articles below.) But did the New Testament writers know what they were talking about? Did their guidance to slaves and slave-owners of their time end slavery in Rome? In fact, did the Christian way spread past the Roman Empire and end slavery in other cultures, even future ones, such as slavery in the United States?

As sociologist Rodney Stark writes in his book The Triumph of Christianity,

“All classical societies were slave societies – both Plato and Aristotle were slave-owners, as were most free residents of Greek city-states. In fact, all known societies above the very primitive level have been slave societies – even many of the Northwest American Indian tribes had slaves long before Columbus’s voyage. Amid this universal slavery, only one civilization ever rejected human bondage: Christendom.”

In another book, For the Glory of God, Stark writes, “[O]nly in the West did significant moral opposition ever arise and lead to abolition” and, except for some Jewish sects, “Christian theology was unique in eventually developing an abolitionist perspective.”

SLAVERY: A UNIVERSAL HUMAN EVIL

All early civilizations, including Babylon, Egypt, China, and India, used slave labor extensively, but the Greeks and Romans were the first true slave societies. Major Roman markets were capable of handling 20,000 slaves a day.

No records exist of any protests against slavery in the ancient Middle East cultures like Babylon or Assyria. In fact, the Code of Hammurabi (1750 B.C.) says helping a slave to escape is punishable by death.

No famous Greek philosopher every condemned slavery. Aristotle argued that it was the slave’s nature to be a slave, and thus, it was to the benefit of both society and the slave for the slave to remain a slave. He argued that “a slave is a living tool, just as a tool is an inanimate slave. Therefore there can be no friendship with a slave as slave” (Nichomachean Ethics 8.11). Plato thought no differently, felt slaves should be treated harshly, and owned at least five slaves at the time of his death.

No record of any pagan Roman protest against slavery exists or any evidence of any move to eradicate slavery either. In fact, several histories point out that even the semi-successful famous slave revolt involving Spartacus never had ending slavery as a goal. Personal freedom was their goal; eradicating the institution of slavery was not even on their radar.

About 600 years after Christ, Mohammad bought, sold, captured, and owned slaves. Thus, long before European slave-trading in the Americas, Muslim slave-trading began. Slavery didn’t officially end in Muslim nations until recently (some only because of pressure by Western nations) and still continues “unofficially” in some.

Stark’s book, For the Glory of God, includes a photo taken in 1900 of a Muslim Moroccan merchant with his new African slave. At least 1.2 million slaves were transported into Muslim nations between 1800 and 1900. Saudi Arabia didn’t legally abolish slavery until 1962, and Mauritania didn’t abolish it until 1981!

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I took this picture at the Muhammed Ali Center in Louisville, KY. Sadly, many black Americans who embrace Islam see the racism of “Christian” America as a reason to reject Christianity. If only they knew the history of Islam and the correct biblical view of racism and slavery.

Furthermore, Islamic and European slave-buyers were dependent on native African suppliers because “slavery and slave-trading were well established in Africa long before the arrival of Europeans.” Most, if not all, precolonial African societies had systems of slavery, and it continues in parts of Africa today, including in Sudan, Africa’s largest country.

Let’s not forget, some Native American cultures practiced slavery too.

Ethiopia had slavery until 1942; Peru until 1964; and India until 1976.

In modern thinking, abolitionism finds itself lacking champions too in the secular philosophies. Stark states a “virtual Who’s Who of ‘Enlightenment’ figures fully accepted slavery.” This includes Thomas Hobbes, John Locke, Voltaire, David Hume, and Edmund Burke, who even “dismissed abolitionists as religious fanatics.”

So who were these “religious fanatics” fighting against slavery? And where in the world did they get such a crazy idea in a world where slavery was a normal part of almost all human civilizations?

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CHRISTIAN RESISTANCE:

The First Several Centuries

Steven Weinberg in “A Designer Universe?” wrote that Christianity “lived comfortably with slavery for many centuries.” Not exactly.

First, we have to remember that Christianity for its first 300 years until it was legalized by Emperor Constantine was an often-persecuted religious minority with no political power.

Once Constantine and Rome began to embrace Christian values and its high view of human life, things like gladiator fights and the common practice of abandoning for dead unwanted newborns soon disappeared. Likewise, slavery, a pillar of Roman civilization, eventually faded from Christendom and was replaced with the medieval feudal system.

It’s impossible to know how many, but Christian clergy in the early church were known for freeing slaves. Evidence shows that the early church, long before Constantine, considered slaves as equal worth to all people. The early church was know for baptizing slaves into Christ’s church.

The earliest known record about Christians by a Roman (Pliny, a pagan Roman senator, written in about 111 A.D.) tells of interrogating two slave women who were Christian deaconesses. This, along with the New Testament itself (as we’ve seen), shows that slaves (and women) have always been part of Christ’s church and even held positions of prominence within the church.

Augustine (354-430), who is still renowned today by Christians, wrote in his classic work The City of God (19.15) that slavery was the product of sin and opposed to God’s divine plan, and many of the clergy under him in Hippo freed their slaves. Chrysostom (349-407), another influential father of the early church, proclaimed that “in Christ Jesus there is no slave,” and he encouraged Christians to buy slaves, teach them a skill with which to support themselves, and then set them free (Homily 40 on 1 Corinthians 10).

In the 400s, St. Patrick fought against slavery in Ireland. In the 600s, Saint Bathilda (wife of King Clovis II) campaigned to stop slave-trading and to free all slaves. In 851, Saint Anskar began efforts to stop the Viking slave trade.

The Anti-Slavery Popes

The great Thomas Aquinas (1225-1274) pronounced slavery a sin, and a series of popes beginning in 1435 said the same thing. Sadly, biases against the Catholic Church by secularists and even Protestant Christian historians have ignored the fact that many popes were the first of influential Christians to take strong stands against slavery in official church documents. (As a Reformed Protestant, I’m no fan of the Catholic Church or the papacy, but let’s be fair; this is a matter of historic fact.)

Pope Paul III in 1537 made three major pronouncements (called “bulls”) against slavery, imposing excommunication for anyone involved in slavery. The popes were encouraged to stand against slavery by many Catholic missionaries who were witnessing the evils of slavery firsthand. Later, Pope Pius VII (1815) and Pope Gregory XVI (1839) demanded the end of the slave trade.

As Starks puts it: “The problem wasn’t that the Church failed to condemn slavery; it was that few heard and most of them did not listen. In this era, popes had little or no influence over the Spanish and the Portuguese,” and if the pope had little influence in Europe, he had even less in the New World colonies. So, the problem wasn’t that the Catholic Church stayed silent; the problem was so-called Catholics weren’t listening.

In one case, Pope Urban VIII’s bull against slavery was read publicly by Jesuit priests in Rio de Janeiro and the pro-slavery locals in turn attacked the local Jesuit college and injured several priests. In Santos, a mob trampled a Jesuit for trying to publish the anti-slavery bull and the Jesuits were forced out of Sao Paulo all together.

It’s sadly ironic that once the Europeans became involved in slave-trading, the French and Spanish colonies gave slaves more rights and treated them much more humanely than the British because of their Catholic beliefs. It seems the French and Spanish allowed their religious convictions to have some superficial impact on their anti-biblical practice of slavery, where the Protestant British (and also the Dutch) shamefully ignored their supposed Christian faith all together and treated slaves harshly.

Sadly, there were prominent Christians throughout history that kept slaves and even approved of slavery, including Polycarp, Clement of Alexandria, Origen, and Pope Paul III. So, we have to ask: Which group of Christians were influenced by their culture and which were influenced by God’s Word?

If you have been following this series, I think it’s clear God’s Word does not condone slavery. And where we’re not denying that those that called themselves Christians sometimes approved of slavery and even at times tried to use the Bible to justify slavery, history shows that Christians who faithfully studied God’s Word and tried their best to live accordingly fought against slavery (as we have seen and will see more as we continue).

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In America: Quakers, Puritans & More

America’s first formal proclamation against slavery was written in 1688 by Franz Daniel Pastorius, a German immigrant, a lawyer, and a Mennonite.  But the American abolitionist movement was really started by the Quakers at a yearly meeting in Philadelphia, prompted by the 1746 anti-slavery pamphlet by Quaker John Woolers. In it, he quotes Matthew 25:40 (And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers,  you did it to me.’), saying to enslave anyone is to enslave Christ.

The following year, the Quakers published their own anti-slavery tracts, stating if you profit from slavery “the influence of the Holy Spirit is not the prevailing principle in you.” Shortly after, several Quaker meetings on the East Coast prohibited members from owning slaves under penalty of exclusion. The well-organized and influential Quakers were essential to the anti-slavery movement.

Further, in 1790, every state in the U.S. had slavery except Massachusetts and Maine because the Puritans had made it illegal in those states in 1771. On June 19, 1700, Samuel Sewall, a devout Puritan, had published the first abolitionist tract written in America, The Selling of Joseph.

Abolition groups and publications sprang up everywhere, all clearly connected to devout Christians and their biblical beliefs, including the American Anti-Slavery Society, which appointed traveling agents to specific territories. Fifty-two percent of the traveling agents were ordained ministers, and 75% of local agents were clergy. “Two-thirds of the abolitionists in the mid-1830s were Christian clergymen,” writes Alvin Schmidt in How Christianity Changed the World.

Elijah Lovejoy, a Presbyterian clergyman, is considered the first martyr of the abolitionist movement, killed by pro-slavery rioters at his printing office in 1837. An ally of Lovejoy, Edward Beecher (another Presbyterian clergyman) was a promoter of abolition and the president of Illinois College, which allowed black students to attend. He was the brother of Harriet Beecher Stowe, the author of the anti-slavery novel Uncle Tom’s Cabin, which is considered a major force leading to the Civil War. Stowe’s Christian faith is evident throughout the novel. Their father, Lyman Beecher, an evangelistic preacher, was also an influential Christian leader in the anti-slavery movement.

Finally, we can’t forget the huge contributions black churches gave to the Underground Railroad and the abolitionist movement.

Sadly, major schisms occurred within Protestant denominations between anti-slavery and pro-slavery people. (This led to the founding of the very denomination I belong to, the Southern Baptists, who were, shamefully, pro-slavery and have since publicly repented of this clear sin.) Regardless, abolitionism spread throughout the North through Christian churches.

In Britain: More Quakers, Wesley & Of Course, Wilberforce

The American Quakers influenced their cousins in Britain, so the Quakers in Britain kicked off the anti-slavery movement there (though documents show a London church council condemning slavery as early as 1102.) With this, John Wesley, founder of the Methodist denomination, began a preaching campaign against slavery and wrote anti-slavery tracts.

Of course, the juggernaut of the abolition movement in Britain was William Wilberforce. A strong Christian, Wilberforce led the anti-slavery movement in the House of Commons. At the same time, Thomas Clarkson, another Christian, mobilized public opinion, started a petition campaign, and started calling on Parliament to end the slave trade. These petitions gave Wilberforce “powerful ammunition” in Parliament.

In 1791, on his deathbed, John Wesley wrote to William Wilberforce, “Unless God has raised you up for this very thing, you will be won out by the opposition of men and devils; but if God be for you, who can be against you? Are all of them together stronger than God? Be not weary in well-doing.”

In 1807, a bill to abolish the slave trade throughout the British colonies was approved overwhelmingly in both the House of Lords and the House of Commons thanks to Wilberforce’s and Clarkson’s efforts. Then, in 1833, just a month after Wilberforce’s death, an act was passed ending slavery in all of the British empire.

Meanwhile, Methodists and Baptists continued to be heavily involved in the anti-slavery movement both in Britain and the U.S. Unfortunately, the violence against anti-slavery preachers caused some of them to quiet down.

And So…

Today, Christian groups like Christian Solidarity International buys slaves in Sudan and sets them free. Many Christian groups are also involved in fighting the underground slave trade (human trafficking), including within the U.S., such as Love True.

As I stated before, the question isn’t whether “Christians” supported slavery. There were certainly people who claimed to be Christian who supported and practiced slavery and probably even true Christians who allowed themselves to be influenced by things other than God’s Word. But the question is, Who was truly following their faith?

If I did my job well in this series, you would have seen that anyone who believes the Bible is the Word of God cannot condone slavery. While there has been Christians who have supported slavery, they have not done so consistently with their faith’s teachings. As this short history has shown, the Bible inspired Christians who worked to obey the God’s Word faithfully to become the essential force in ending slavery.

Stark writes, “The larger point is that the abolitionists, whether popes or evangelists, spoke almost exclusively in the language of Christian faith. And although many Southern clergy proposed theological defenses of slavery, pro-slavery rhetoric was overwhelmingly secular — references were made to ‘liberty’ and ‘states’ rights,’ not to ‘sin’ or ‘salvation.'”

Steven J. Keillor in his book This Rebellious House states, “Where [Christian] doctrine and economics conflicted, the [plantation owners] insisted that the church back down.”

I think it’s safe to say “Christian” slave-owners were influenced by money much more than their faith in Christ.

Stark goes on to point out that the Christian worldview was a “necessary basis” for the anti-slavery movement because “only those religious thinkers working within the Christian tradition were able to reach anti-slavery conclusions.”

NEXT: We wanted examine slavery and the Old Testament, but this series has already gone on much longer than we originally intended, so we will be taking a break from slavery for a time but we will return to address the Old Testament later. In the meantime, the first article of this series did address some of what the Old Testament says about slavery.

Slavery & the Bible GFTM Series…

Read Part 1: Cherry Picking, Worldview & Consistency

Read Part 2: Not All Types of Slavery are Equal

Read Part 3: American Slavery & Bearing God’s Image

Read Part 4: Slavery Ain’t Always Slavery: The New Testament & Roman Slavery

Read Part 5: Roman Slavery & the Lack of Christian Revolt

Read Part 6: The New Testament Response & Problem Verses

Read Part 7:  Another Type of Slavery & Freedom in the New Testament

Read Part 8: Why Didn’t Jesus Free the Slaves?

NEXT SERIES:

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Check out Who Jesus Ain’t and other books by GFTM here.

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Slavery & the Bible (Part 8) Why Didn’t Jesus Free the Slaves?

Read Part 1: Cherry Picking, Worldview & Consistency

Read Part 2: Not All Types of Slavery are Equal

Read Part 3: American Slavery & Bearing God’s Image

Read Part 4: Slavery Ain’t Always Slavery: The New Testament & Roman Slavery

Read Part 5: Roman Slavery & the Lack of Christian Revolt

Read Part 6: The New Testament Response & Problem Verses

Read Part 7: Another Type of Slavery & Freedom in the New Testament

TWO LAST BIG QUESTIONS

So, we’ve spent the last few articles exploring the New Testament response to slavery. Before we move on to the Old Testament, there are two last, big closing questions we need to answer:

#1 – Why didn’t Jesus or the writers of the New Testament simply tell Christian slave-owners to free their slaves?

#2 – Did it work? — Meaning, did the New Testament response to slavery effectively fight against slavery?

 

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RESPONSE TO BIG CLOSING QUESTION #1

Why didn’t Jesus or the writers of the New Testament tell Christian slave-owners to free their slaves?

Slavery was so prominent in the Roman Empire we can be fairly certain that many of the first people to become Christians were slave-owners. So, why didn’t Jesus ever say or his first followers ever write in the New Testament something like, “Hey, if you’re a slave-owner who is now following Christ, free your slaves”?

First Timothy 6:1-2 reads, “Let all who are under a yoke as bondservants [slaves, servants, “doulos”] regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved.

We’ve already discussed 1 Timothy 6:1-2 and also how doulos has a wide range of meanings, so we can’t be certain Paul is addressing true slavery here and not something like a worker under contract or an indentured servant. But, for the sake of this exercise, let’s assume doulos means slave here — as in true owning-another-person-as-property slavery. If this is the case, then here in 1 Timothy 6, Paul confirms that there were Christian slave-owners.

So, why didn’t Jesus or the Apostles who wrote the New Testament simply tell Christian slave-owners to free their slaves?

The short answer: They didn’t have to.

Think of it this way: In Ephesians 5:28-29, Paul clearly tells Christian husbands to love their wives. In fact, he says they should love their wives like Christ loves the church. Don’t forget, Christ died to create his church. Now, if Paul says this, does he also have to say, “Oh yeah, don’t beat your wives either”? In the same way, the Bible tells us we’re all made in God’s image and we have inherent eternal worth to God. In fact, God became a man and then died for us all – man, woman, Jew, gentile, slave, freeman – so we could spend eternity with him. Considering this, do the Bible’s writers really have to specifically tell us, “Oh yeah, don’t own someone else like a piece of property”?

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The longer Answer:

Both the New and Old Testaments are saturated with teachings that run counter to the mindset that would condone slavery (as we saw in earlier articles). If one is truly following Christ, they will reach the logical conclusion that the literal ownership of another image-bearer of God is against God’s design.

To hammer this home, there is actually one more section of the New Testament we haven’t looked at yet that has something else to teach us about slavery. It’s another letter by Paul, which we call the Book of Philemon.

Philemon is actually a very short letter written by the Apostle Paul to a Christian named Philemon. Based on the context of the letter, it appears that the letter was delivered from Paul to Philemon by Philemon’s runaway slave, Onesimus. After running away, Onesimus had become a Christian, and one way or another, ended up meeting Paul. As we discussed before, the life of a runaway slave was bleak; the Roman Empire stretched far and wide, and runaway slaves were dealt with harshly.

Instead of telling Onesimus to continue to run, Paul sends him back to Philemon. Interestingly, in his letter, Paul points out that he’s one of Jesus’ apostles so he could easily use his place of authority to command Philemon, a Christian, to “do what is required” – to do the right thing – but he goes on to say “for love’s sake I prefer to appeal to you” to welcome back Onesimus not as a fugitive runaway slave and “no longer as a bondservant but more than a bondservant, as a beloved brother.” Paul is saying: I’m not going to force you to do what is right because I know you’ll freely do the right thing, which is to treat Onesimus as your brother.

Now, someone may still gripe and say, Paul still didn’t tell him to free Onesimus! But let me ask the obvious question: If Paul tells Philemon to love Onesimus like a brother, does he really have to say that he should free him? I don’t think so.

Why didn’t the writers of the New Testament explicitly tell Christian slave-owners to free their slaves?

They didn’t have to.

Benjamin Reaoch writes in Women, Slaves, and the Gender Debate, “[Paul] does not attack the institution of slavery. But something even deeper and more radical is happening here. In Christ, slaves and masters become brothers.”

NEXTThe Christian Response to Slavery: Did it Work? What history tells us.

Read Part 1: Cherry Picking, Worldview & Consistency

Read Part 2: Not All Types of Slavery are Equal

Read Part 3: American Slavery & Bearing God’s Image

Read Part 4: Slavery Ain’t Always Slavery: The New Testament & Roman Slavery

Read Part 5: Roman Slavery & the Lack of Christian Revolt

Read Part 6: The New Testament Response & Problem Verses

Read Part 7: Another Type of Slavery & Freedom in the New Testament

Check out Who Jesus Ain’t and other books by GFTM here.

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Slavery & the Bible (Part 7) Another Type of Slavery & Freedom in the New Testament

Slavery & the Bible GFTM series…

Read Part 1: Cherry Picking, Worldview & Consistency

Read Part 2: Not All Types of Slavery are Equal

Read Part 3: American Slavery & Bearing God’s Image

Read Part 4: Slavery Ain’t Always Slavery: The New Testament & Roman Slavery

Read Part 5: Roman Slavery & the Lack of Christian Revolt

Read Part 6: The New Testament Response & Problem Verses

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ANOTHER TYPE OF SLAVERY & FREEDOM IN THE NEW TESTAMENT

So, to quickly review our last two articles: Why didn’t the New Testament writers tell Christian slaves to revolt? Because rebellion against the Roman Empire meant one likely outcome: death. So, what could Christian slaves do? Well, they could conduct themselves as Christians, even when slaves, by living out these biblical principles:

  • The Christian Work Ethic: Honor Christ in All You Do
  • Be a Light to the World… Glorify God… Humble Your Enemies
  • Love Your Enemies
  • Personal Sacrifice for the Good of Others

Benjamin Reaoch in his book Women, Slaves, and the Gender Debate points out, “The mere fact that slaves are addressed directly [in the New Testament] is significant. In this way Paul and Peter implicitly recognize the personhood of slaves and grant them the dignity of moral responsibility… The instructions to these individuals would have challenged the cultural norms of the day, and if heeded, would radically transform the master-slave relationship… we find that slavery is an assumed reality, and one that is being transformed by the power of the gospel.”

Or think of it this way: Christian slaves were already saved from eternal separation from God; they would spend eternity with Christ. Their non-Christian slave-masters could not say the same thing. Thus, in the New Testament worldview, that means the Christian slave is free and the non-Christian slave-owner is enslaved. In the light of the revelation of Jesus Christ, their statuses are inverted and there is a clear dichotomy: You’re either a slave to sin or freed by Christ.

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” (John 8:31-32)

“Truly, truly, I say to you, everyone who practices sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed. (John 8:34-36)

Only in Jesus Christ — the Son — is true freedom found.

But we also find the slave-to-sin vs. free-through-Christ dichotomy put another way in the New Testament: slave-to-sin vs. slave-to-Christ. No one can have two masters (Matt. 6:24); everyone worships something, and you’re either ruled by sin or ruled by Christ. It’s either one or the other. Paul even calls himself a slave (“doulos“/servant/bondservant) of Christ (Rom. 1:1), and he writes elsewhere:

For he who was called in the Lord as a bondservant [“doulos”/slave] is a freedman of the Lord. Likewise he who was free when called is a bondservant [“doulos”/slave] of Christ. (1 Corinthians 7:22)

So, in Christ, the believing slave is made free (from the condemnation of sin) and the believing freeman is made a “slave” (through willing obedience to Christ). Here we see a deep truth in paradox: Christians are ruled by Christ as their master, but in doing so they experience true freedom. Everyone is ruled by something, and to be ruled by anything else other than our Creator leads to destruction. You can be a slave to a cruel master (sin) or you can humble yourself before a kind master (Christ), who rules with love and mercy. But, have no doubt about it, you will be ruled by something. Christians obey our master not because of fear of hell, as many who don’t understand true biblical Christianity accuse Christians of from time to time, but because we love God because he first loved us (1 John 4:19).

So, the literal Christian slaves of the Roman Empire were already free in the most important way possible: They were free to live in the reality of God’s eternal kingdom. And once a slave is free in this way, he’s free to willingly put himself second, to love his enemies, and to witness to the truth and freedom of Christ to those around him — even to his human slave-master.

After all, Christians’ ultimate example to follow is their Lord and Savior, the second person of the Trinitarian Godhead, who made himself a slave to all for the sake of all the world:

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. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant [“doulos,” slave], being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (Philippians 2:3-8)

Now, what is more likely to lead the unbelieving slave-masters to salvation — Christian slaves following the Christian principles listed above or Christian slaves openly hating their masters? Christ wins people to him by changing their hearts. Christianity isn’t an outside to inside movement, but an inside to outside movement. Christ didn’t conquer with a sword, but by humbling himself by dying for the world. In the eyes of the Roman world, the slave should be pitied, but to the Christian slave, it’s the unsaved slave-owner that should be pitied — even loved — praying that these sinful people will find God’s mercy and enter into Christ’s eternal kingdom.

Once again, Paul lays out the comparison for us:

“… you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness. I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 

For when you were slaves of sin, you were free in regard to righteousness. But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:16-23)

When Jesus chose a metaphor to describe the spreading of his kingdom, he didn’t use the metaphor of a conquering army, but of a mustard seed:

“The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches”(Matthew 13:31-32).

Jesus conquers with love and changes society not by the swiftness of the sword, which is always short-lived, but by changing hearts, the only sure way to change something as deeply ingrained and evil in a culture as slavery was in Rome.

NEXT: The two BIG questions: Why didn’t Jesus tell Christian slave-owners to free their slaves?  and The Christian Response to Slavery: Did it Work?

Read Part 1: Cherry Picking, Worldview & Consistency

Read Part 2: Not All Types of Slavery are Equal

Read Part 3: American Slavery & Bearing God’s Image

Read Part 4: Slavery Ain’t Always Slavery: The New Testament & Roman Slavery

Read Part 5: Roman Slavery & the Lack of Christian Revolt

Read Part 6: The New Testament Response & Problem Verses

Available in paperback for $9.00 (or less) and Kindle version for $3.50 (or less) on Amazon. Or learn more here.

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Slavery & The Bible (Part 5) Roman Slavery & the Lack of Christian Revolt

 

Read Part 1: Slavery & the Bible (Part 1) Cherry Picking, Worldview & Consistency

Read Part 2: Slavery & the Bible (Part 2) Not All Types of Slavery are Equal

Read Part 3: Slavery & the Bible (Part 3) American Slavery & Bearing God’s Image

Read Part 4: Slavery & The Bible (Part 4) Slavery Ain’t Always Slavery: The New Testament & Roman Slavery

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INTRO

In this series, as we moved from American slavery to Roman slavery, we saw that the word often translated “slavery” in the New Testament from the ancient Greek word (doulos) actually covers a wide range of types of servanthood. Thus, every time doulos is used in the New Testament, we can’t be 100% certain it’s speaking of true slavery.

But for the sake of argument, let’s assume the worst: that all the times doulos is used in the New Testament, Paul and the other writers of the New Testament are addressing true slavery, true slave masters, and true slaves.

So, why didn’t the Apostles start a revolt — whether through armed revolution or civil disobedience? And why didn’t they tell Christian slave-owners to free their slaves? We’ll be exploring these questions next in this series, and we’ll also look at the New Testament’s slavery “problem verses.”

Why No Christian Revolt?

So, why didn’t the Apostles tell Christian slaves to revolt?

The Quick Answer:

The quick answer is best addressed with another question: Where would rebellion get Roman slaves?

The answer: Dead.

The Long Answer:

Slavery was all-pervasive throughout the Roman Empire and the ancient world. An estimated 85-90% of the inhabitants of Rome and the Italian peninsula were slaves or of slave origin in the 1st and 2nd centuries AD[1]. By the time of Christ, slaves made up well over half of the Roman population.[2] The economy, culture, and the very structure of Roman society were built upon it.

Ancient Rome isn’t 21st Century America with a rich tradition of free speech and human rights (and, yes, I’m going to say it: thanks to the Christian worldview). Captured runaway Roman slaves would have a much harsher, miserable life than the one they lived prior to running away because they would now be criminals as well as slaves. Those sentenced to slavery due to crimes often did the worst sort of labor. Often the very nature of their forced labor was a death sentence, such as working in the gloom of dangerous, lung-destroying mines. Also, it was common for runaway slaves to have the first three letters of the Latin word for “fugitive” branded into their foreheads.

Furthermore, one way Romans prevented slaves from getting ideas about any sort of violent rebellion was simply this: If the slave master ended up murdered, all of his slaves would follow him to the grave. Yes, you read that right: if one person is murdered and that person was a slave-owner, all of his slaves would be put to death. There is historical evidence of one such case of 400 slaves being executed because their master had been murdered even though there was absolutely no evidence that the 400 slaves had anything to do with his death.

Roman_Sword

With such a large population as slaves, the Roman elite needed fear and brutality to keep the idea of rebellion far from their minds. As any Christian knows, those seen as a threat to Roman power – such as insurgents and those claiming to be rival kings (such as a Jewish messiah) – were crucified – a slow, torturous death on full display for all to see, just in case anyone had any of their own ideas about challenging Roman authority.

One of the best-known slave uprisings in ancient Rome lasted 3 years from 73-71 BC, the one partly led by Spartacus, a Thracian gladiator-slave. Spartacus with about 70 other slaves escaped from a gladiator training school and raised an army as large as 120,000 slaves at the rebellion’s pinnacle. The slave armies were able to give the Roman armies a run for their money for a short time before being defeated in 71 BC. Spartacus likely died in the battle, but the 6,000 captured slaves who survived didn’t live much longer after that as they were all crucified. Yes, the Roman legions crucified them – all 6,000 of them – lining the Appian Way from Rome to Capua.

If the Apostles Paul or Peter would’ve written that slaves should rebel (in a self-condemning letter in their own hand as irrefutable evidence, no less) both men would’ve been executed on a Roman cross like their Lord and Savior (before they actually were executed for being Christians, anyhow, as they were).

Perhaps some people mistakenly think of the power of the medieval European church and mistakenly project this image of influence back on Jesus’ original disciples. Let’s be clear, the Apostles had no political power or influence. They were a small, strange group of Jews, who – all with the exception of one – met grisly early deaths for proclaiming belief in a God-man who died on a Roman cross and rose from the dead.

Telling Christian slaves to rebel, I’m afraid, wouldn’t have done much good for anyone.

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What About Non-violent Protest & Civil Disobedience?

Certainly, non-violent protest and civil disobedience is a much more Christian way of fighting slavery than violent rebellion. But, again, we’re discussing the ancient Roman Empire, not the modern United States of the 2,000s or even the British Empire in the 1800s and early 1900s.

The reason the movements led by brave men like Martin Luther King Jr. and Gandhi were successful is because they were doing non-violent protests and civil disobedience against a ruling class which, as unjust as they seem to us today, still had a morality that valued human life (and, yes, I’ll say it again: thanks to the influence of Christianity). The reason the movements of MLK and Gandhi (both inspired by Jesus, mind you) worked is because they actually used the sense of morality of their oppressors against them. Through non-violent resistance, they put the society’s hypocrisy on full display for the world to see, and, more importantly, for the society itself to see – as if holding up a mirror so the society could see itself as it truly was for the first time.

mahatma-gandhi

But here’s the thing about non-violent protest/civil disobedience: it doesn’t work against Hitler or Stalin or Pol Pot or Darth Vader or Saddam Hussein or Kim Jong Un or ISIS. All it would produce against such leaders would be certain death (and likely not a quick or pretty one).

I’m not saying ancient Rome was the exact equivalent of these evil reigns of power, but it wasn’t the modern United States either – by far. Protests by slaves would still be seen as a threat to the rule of the Roman Empire, and if punishment were not death, the punishment would be swift and brutal, especially for a slave. Roman society had a strict social hierarchy, and those with power were fervent in keeping everyone in their place.

MLK

Once again, we’re not talking about a country with a long tradition of free speech. This is the Roman Empire. The significance of civil disobedience – like, say, a work slow-down – would be lost on the Romans and would likely end up with at least a severe flogging.

All we have to do is look at the two earliest known records by Romans about Christians to see this. The earliest was written in about 111 AD by Pliny, a Roman senator:

 

“I have asked them if they are Christians, and if they admit it, I repeat the question a second and third time, with a warning of the punishment awaiting them. If they persist, I order them to be led away for execution; for, whatever the nature of their admission, I am convinced that their stubbornness and unshakable obstinacy ought not go unpunished… They also declared that the sum total of their guilt or error amounted to no more than this: they had met regularly before dawn on a fixed day to chant verses alternately amongst themselves in honor of Christ as if to a god, and also to bind themselves by oath, not for any criminal purpose, but to abstain from theft, robbery, and adultery… This made me decide it was all the more necessary to extract the truth by torture from two slave-women, whom they called deaconesses. I found nothing but a degenerate sort of cult carried to extravagant lengths.”

 

Notice, Pliny plainly states that the “guilt or error” of these Christians was not criminal, yet he still matter-of-factly states that they were tortured and led off to execution. (Also notice the early Christian church allowed women slaves to hold positions of prominence!) Human rights is not a Roman or pagan value. It’s a Christian value – all people, men and women, are made in God’s image (Genesis 1:27).

The second earliest known record written by a Roman about Christians is by Cornelius Tacitus, a Roman proconsul and historian, written in 115 AD:

 

“Therefore, to stop the rumor [that the burning of Rome in 64 AD had taken place by his order], Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus [Christ], from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their center and become popular. Accordingly, an arrest was first made of all who pleaded guilty: then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired.”

 

If you were a Roman Christian or Roman slave (or both) would you feel up for some civil disobedience after hearing of this? Probably not.

Non-violent protest and civil disobedience are great options for modern Americans because the United States is built upon principles that give citizens those options. Free speech is a part of the very DNA of the United States. Human life is valued. During the Roman Empire, free speech was the privilege of few, and even if your actions were non-violent, it didn’t mean violence wouldn’t be used against you – especially if you were a slave.

So, we’re back to where we started: What would rebellion – whether violent or otherwise – get Christian slaves? Nowhere good.

So, what could they do? What other options did they have?

NEXT: The New Testament Approach to Slavery & the “Problem Verses”

Read Part 1: Slavery & the Bible (Part 1) Cherry Picking, Worldview & Consistency

Read Part 2: Slavery & the Bible (Part 2) Not All Types of Slavery are Equal

Read Part 3: Slavery & the Bible (Part 3) American Slavery & Bearing God’s Image

Read Part 4: Slavery & The Bible (Part 4) Slavery Ain’t Always Slavery: The New Testament & Roman Slavery

CHECK OUT OUR NEW BOOK HERE

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Works Cited

[1] Women, Slaves, and the Gender Debate by Benjamin Reaoch.

[2] Seven Truths That Changed the World by Kenneth Richard Samples.

Book Review: “God the Trinity: Biblical Portraits”

God the Trinity: Biblical Portraits

by

Malcolm B. Yarnell III

(B & H Academic)

GodTheTrinityBook

The Christian doctrine of the Trinity – that God is three distinct personalities with one divine identity – caused some disputes in the early church, and it continues to be the topic of controversy today. Muslims and skeptics often criticize the doctrine of the Trinity, and groups that break off from traditional, biblical Christianity, such as Jehovah’s Witnesses, universally jettison the Trinity. There also appears to be a growing number of “oneness Pentecostals” who deny the Trinity. As biblical illiteracy grows, even among church-goers, and emotion is emphasized over proper study and understanding of God’s Word, many professing Christians have a weak understanding of the Trinity or simply ignore it.

I recently had an online interaction with a young woman who studied the Bible quite seriously but denied the Trinity. Her view was that God the Father and God the Son were the same person but at different times in history – an old, refuted heresy known as modalism. When Jesus, God the Son, is praying to God the Father in Scripture, she claimed, he was just modeling for us how believers should act, and the Holy Spirit was not God, but God’s power, similar to the Jehovah’s Witnesses’ view.

Malcolm B. Yarnell III, the author of God the Trinity: Biblical Portraits, explains in the introduction that he set out to answer two questions in his book: Is the Trinity a biblical doctrine? Is it necessary to believe?

Yarnell doesn’t approach these questions as if he’s an apologist in a public debate. A relatively short academic book (240 pages) on a doctrine that requires looking at the Bible closely to comprehend it, Yarnell’s approach is creative and enjoyable. He speaks of the insight different books of the Bible give us into the Trinity as different portraits. His tone is not argumentative, but inviting and warm, like a friend sharing something he deeply loves. No, this isn’t a straight forward, dry apologetics book. I’m not sure I’d consider it an apologetics book at all.

In fact, though this book will certainly teach Trinitarian skeptics about why a proper understanding of the God of the Bible is Trinitarian, I would say this book is more for believers than nonbelievers. One of the primary strengths of this book and gifts to the reader is the communication of a sense of awe and wonder in the Trinitarian God of the Bible, something that moves one to worship.

The book is certainly academic and detailed, but readable. Again, Yarnell’s approach is far from making God the Trinity: Biblical Portraits a dry, academic read. But, admittedly, my seminary training did assist me in grasping a lot of what Yarnell covers. My classes in church history, systematic theology, ancient Greek, and even philosophy certainly helped. Yarnell spends time discussing various theologians and their understanding of the Trinity, presuppositions behind interpretations, as well as a lot of (insightful) talk about the “economic” and “immanent” Trinity.

But even if someone without seminary training reads God the Trinity: Biblical Portraits, even if they get a bit lost in the sections about, say, hermeneutics, the gold nuggets throughout will make this short read worth it. Even without the insight given into specific Trinitarian passages, the insight into the books of the Bible they appear in are worth the read alone, especially the Gospel of John and Revelation.

My only complaint is that I would’ve liked to see the question Is belief in the Trinity necessary? explored more directly. Specifically, must one accept the doctrine of the Trinity to be saved? Is the young woman I mentioned above saved by her faith in Christ despite her flawed understanding of who the God of the Bible is? Though one can draw conclusions to answer this question based on the examination of the biblical evidence in this book, I would have liked to hear Yarnell’s explicit insight into such questions.

Finally – and this may be superficial, but I am a bit of a bibliophile – the look of the book is extremely pleasing. The simple design and contrast of colors on all three sides (as well as there being something pleasing about thinner hardcovers books) makes it a beautiful book to sit on a book shelf.

That being said, God the Trinity: Biblical Portraits is both apologetic but not apologetic and academic but not academic.

(If this book interests you, I’d also recommend James White’s The Forgotten Trinity.)

CHECK OUT GFTM’s NEW BOOK HERE

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Slavery & The Bible (Part 4) Slavery Ain’t Always Slavery: The New Testament & Roman Slavery

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Read Part 1: Slavery & the Bible (Part 1) Cherry Picking, Worldview & Consistency

Read Part 2: Slavery & the Bible (Part 2) Not All Types of Slavery are Equal

Read Part 3: Slavery & the Bible (Part 3) American Slavery & Bearing God’s Image

INTRO

So far in this series we’ve addressed 1 criticism of 3 often-voiced criticisms concerning Christianity and slavery: Criticism #1 – In the United States’ past, Christian slave-owners used the Bible to justify slavery. And we’ve found that both American slavery and racism are unbiblical. In fact, they’re anti-biblical.

In this article, we’ll start addressing criticism #2:

In the New Testament, Jesus and his Apostles never condemned slavery. In fact, the Apostles even told slaves to be obedient.

(In future articles, we’ll address criticism #3: In the Old Testament, God actually endorses slavery.)

Thus, in this article (and a few that follow), we’ll address: What the New Testament says about Roman slavery.

 

THE QUICK ANSWER

1 – Paul, an apostle of Jesus, clearly condemns as sinners “enslavers” by including them in a long list of other sinners (1 Timothy 1:10). The original Greek word used here means those who take someone captive in order to sell him into slavery. Thus, Christians are forbidden from human trafficking.

2 – The Apostle Paul tells slaves if they have an opportunity to gain their freedom to take it (1 Corinthians 7:21), and he says to not sell yourself into slavery (1 Corinthians 7:23), which was a normal practice in ancient Rome for the impoverished or those in debt.

3 – Masters are told to treat their slaves/bondservants justly and fairly, knowing they will answer to God: “Masters, treat your bondservants justly and fairly, knowing that you also have a Master in heaven.” (Colossians 4:1)

4 – Not only that, but slaves and masters are put on equal ground: “…[masters,] stop your threatening, knowing that he who is both their [the slaves’] Master and yours is in heaven, and that there is no partiality with him.” (Ephesians 6:9)

5 – Christian slaves and Christian masters are “brothers” (1 Timothy 6:2). Furthermore, Colossians 3:11 reads: “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.” (Also see similar statements in Galatians 3:28 & 1 Corinthians 12:13.)

Seems pretty straight-forward but what about quotes from the New Testament, such as:

slaverymeme3NT

 

Our “Quick Answer” above may addresses many of our concerns about the New Testament and slavery (the Old Testament will be addressed in the next part of this series), but what are we to make of New Testament quotes like this? And why don’t we ever read Jesus or his apostles simply saying, “Hey, slave-owners, set your slaves free!”

To answer that, we’ll have to get into a longer answer, one which we’ll spend this article and the next few articles exploring…

 

“SLAVERY” AIN’T ALWAYS SLAVERY

slaverymemeNT2

Pop Quiz: What’s wrong with this picture?

Now, if you’ve been reading this series and paying attention, you should notice an immediate problem with the above billboard.

The picture on the billboard portrays an image depicting race-based American slavery. But the Bible quote, which is from the New Testament, would be addressing not American slavery, but Roman slavery, which was a type of slavery long extinct by the time the Americas were “discovered” by Europeans. In a pervious article, we discussed the important differences between American slavery, Roman slavery, and Israelite slavery.

So, that’s the first point I want you to keep in mind as we look at these New Testament verses addressing slavery: Roman slavery is not American slavery.

As we looked at in our last article, racism and American slavery have no grounding in the Bible; in fact, they are anti-biblical.

(Also, let me point out that the atheists who made the above billboard have to work on their knowledge of history for another reason: the New Testament was not written in the Bronze Age. The Bronze Age was long over for about a thousand years before the New Testament was written.)

(Also, let me ask: Where do atheists find any grounding for morality and human value to condemn slavery? They have none. Read more here.)

I’m not going to restate everything written in past articles (Perhaps take a moment and read more here), but to sum up: In ancient Rome, there was a wide spectrum of types of master/servant relationships that fell under the word often translated “slavery.” So when we modern people see the word translated “slave” or “slavery” in our English Bibles, it may mean something that doesn’t align with what’s in our heads at all.

“Slavery” in ancient Rome often means what we’d call indentured servanthood, or it may mean something closer to how a soldier in the modern military gives over a certain amount of years from his life to service for his country, or it could even mean something close to an apprenticeship.

Yes, in the ancient Roman Empire there was certainly what I’d call slavery-proper – meaning the slavery modern Americans think of when we hear the word “slavery” – literal ownership of another human being as property (though Roman slavery was not race-based). And this type of Roman slavery was just as repulsive and evil in God’s eyes as American slavery.

rome-slavauction

My point here is, there’s no reason to assume whenever you see the word “slavery” in the New Testament it means slavery as modern Americans define it because Roman “slavery,” the type of slavery/servanthood the writers of the New Testament lived among, was extremely different and diverse.

THE DIFFICULTY OF TRANSLATING “DOULOS

You can see this concept of diverse Roman “slavery” in the different English Bible translations we have available to us today. As I stated in an earlier article, the ancient Koine Greek word doulos that is often translated “slave” from the original New Testament manuscripts into English can also be translate “servant.” If the translators had simply chosen to use “servant” instead of “slave,” much of the hubbub about these passages may not exist.

Interestingly, I was watching an interview with Dr. Wayne Grudem, probably best known for his highly used Systematic Theology, who was also one of the scholars that worked on the ESV translation of the Bible, and when asked what was the hardest part of the translation process, he replied that it was translating the word doulos.

Translating can be challenging because there is not always an exactly matching word from one language to the next. And since the modern American concept of slavery is much different than Roman doulos, an interpretative decision had to be made. Translating doulos as “slave” would have been too harsh, but translating it “servant” was not entirely accurate either. Grudem pushed for translating it “bondservant,” which he believed represented doulos more accurately (and I agree). (Watch the interview with Dr. Grudem here. The section about translating doulos starts at 9:10 minutes. Also, there is a short video filmed by the BBC actually showing the translators of the ESV discussing/debating this exact challenge. Click here.)

roman_female_slaves

THE PROBLEM VERSES

There are 6 “problem” passages throughout the New Testament that address slavery in some way (1 Cor. 7:21, Eph. 6:5-8, Col. 3:22-25, 1 Tim. 6:1-2, Titus 2:9-10, and 1 Peter 2:18-25). Of these 6 passages, many English translations do translate all of them with the words “slave(s)” or “slavery.”

But I looked at 6 different translations, some of the most popular and reliable translations (ESV, NASB, KJV, RSV, NIV, NLT), and of those 6, only 2 translated every instance as “slave(s)” or “slavery” – the NIV and NLT, which are the two less literal translations out of the six.

The RSV translated every instance as “slave(s)” or “slavery” except for one passage (1 Peter 2:18-25), which was translated “servants.”

The King James (KJV) translated all of the instances as “servant(s).”

The NASB translated 4 of 6 instances as “slave(s),” one instance as “servant,” and one as “bondslaves.”

The ESV translates all of them as “bondservant(s),” except for one translated simply “servants.”

In the world of Bible translations, there are two kinds of translations. There are word-for-word translations, which try to match the original words as exactly as possible to, say, English words. Then there are idea-by-idea translations, which are more concerned with communicating the ideas the authors are trying to get across than the exact wording.

For example, if we were translating the opposite way (from modern English to ancient Greek) and we wanted to translate “Don’t look a gift horse in the mouth,” we could translate that word-for-word, but an ancient Greek-speaker is going to be confused by this odd American folk-saying. So, instead, we may translate the idea; perhaps we translate it to this instead: Be grateful for gifts you receive and accept them without question. Obviously, an idea-by-idea translation requires a lot more interpretation on the part of the translators. (To learn more, read the GFTM article: Has the Bible Been Lost in the Translation? How Do We Know the Words in Our Bibles Today are the Original Words?)

Now, notice below, the ESV, NASB, KJV, and RSV, which are all considered solid literal, word-for-word translations differ and don’t always favor the translation “slave(s)” or “slavery,” recognizing the nuances of the original Greek. These are the most faithful translations to the original Greek, yet they differ.

My point is not that these are bad translations (because they’re not), but there’s no reason to assume the worst when you see “slave” if you understand the range and nuance of the original Greek word and the difficultly of translating to English such a word.

ESV NASB KJV RSV NLT NIV
1 Cor 7:21 Bondservant Slave Servant Slave Slave Slave
Eph 6:5-8 Bondservants Slaves Servants Slaves Slaves Slaves
Col 3:22-25 Bondservants Slaves Servants Slaves Slaves Slaves
1 Tim. 6:1-2 Bondservants Slaves Servants Slavery Slaves Slavery
Titus 2:9-10 Bondservants Bondslaves Servants Slaves Slaves Slaves
1 Peter 2:18-25 Servants Servants Servants Servants Slaves Slaves

Does this mean the translators had no idea what they were doing? No, it simply means the original Greek word has a range of meaning, which no one English word can communicate, and the context of the passages didn’t allow the translators to make a decisive decision on how it should be translated into English.

But, as I pointed out in an earlier article, many of these translations have footnotes at the bottom of the page explaining that “slave” can also be interpreted at “servant” or even a section in the preface of the Bible explaining that the word doulos covers a range of types of servanthood. In the preface to my ESV translation, a paragraph taking up about 1/3 of the page explains much of what I’ve explained in this article about doulos and Roman slavery/servanthood/bondservanthood.

So, maybe when Paul wrote in Colossians 3:22,

“Bondservants [slaves, servants, doulos], obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord,”

he meant the indentured servanthood type of “slavery.” Or maybe he was referring to a situation where the “slave” actually chose to stay in his master’s household as a servant even after earning his release, which was not uncommon in ancient Rome. It’s quite likely Paul was simply saying: You’re in a contractual obligation, so honor it by listening to your boss and doing a good job because you’re representing the Lord.

All that being said, let’s assume the worse: Let’s assume Paul and the other writers of the New Testament are addressing true slave masters and true slaves. Next, we’ll be looking more closely at these “problem verses.”

Read Part 1: Slavery & the Bible (Part 1) Cherry Picking, Worldview & Consistency

Read Part 2: Slavery & the Bible (Part 2) Not All Types of Slavery are Equal

Read Part 3: Slavery & the Bible (Part 3) American Slavery & Bearing God’s Image

CHECK OUT OUR NEW BOOK HERE

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