We are so familiar with barbaric forms of slavery that we naturally consider all forms of slavery inherently evil. We see the cruelties of the Egyptian pharaoh and the abuses in American history against African-American slaves and we recoil. Slavery is not merely a problem of the past. Recent studies show as many as 30 million people living in slavery today in 162 countries. Research indicates that there are 14 million people living as slaves in India. These unfortunate individuals live as “forced laborers, forced prostitutes, child soldiers, child brides in forced marriages and … as pieces of property” (https://www.washingtonpost.com/news/worldviews/wp/2013/10/17/this-map-shows-where-the-worlds-30-million-slaves-live-there-are-60000-in-the-u-s/?utm_term=.fc87b0f24af4).

Slavery is a blot that stains all human history. The people of God were bound as slaves for hundreds of years under the Egyptian Pharaoh. During the Apostle Paul’s lifetime an estimated 15-25% of Italy or over 1 million people lived as slaves (https://www.princeton.edu/~pswpc/pdfs/scheidel/050704.pdf).

We think of slavery as a racial issue between Hebrews and Egyptians or Blacks and whites but, historically, this was not always the case. In the Parable of the Unforgiving Servant (Matthew 18:23-25), the king orders the man who generates overwhelming debt to be sold, along with his wife and children, for payment. They were sold into slavery and so were soldiers defeated in battle. These cases were not uncommon and did not necessarily involve racial differences.

Under similar circumstances in the Old Testament, men sold themselves into slavery to Hebrews because they could not pay their debts (Leviticus 25:39-55). God legislated that when Hebrews sold themselves to other Hebrews that they were not to be treated harshly and not regarded as slaves but as “hired servants.” In addition, these Hebrew servants were to be free from these obligations in the Year of Jubilee that came every fifty years. A second concession is made for Hebrews who sold themselves to other Hebrews. After seven years of serving, they were to be set free and sent away with livestock, grain, and wine (Deuteronomy 15:12-14). Non-Hebrews, however, did not receive this special treatment.

The tone changes in the New Testament. Jesus says in Luke 4:18-19 that He comes fulfilling the prophecy from Isaiah 61:1-2 “To proclaim liberty to the captives And … To set at liberty those who are oppressed…” Scholars suggest, in fact, that this passage includes a reference to the year of Jubilee as the “acceptable year of the Lord.” While the primary application may be spiritual, we would expect the Kingdom Jesus ushers in to promote freedom for its subjects.

Being active in the slave trade is clearly condemned in 1 Timothy 1:10. Scholars say the term “menstealers” or “kidnappers” is a reference to “slave dealers.” The Jamieson, Fausset, and Brown Commentary rightly concludes, “No stealing of a man’s goods can equal in atrocity the stealing of a man’s liberty. Slavery is not directly assailed in the New Testament; to have done so would have been to revolutionize violently the existing order of things. But Christianity teaches principles sure to undermine, and at last overthrow it, wherever Christianity has had its natural development (Mt 7:12).”

Although material participation in the slave trade is frankly condemned, the transformation did not take place over night. The Apostle Paul issues commands to masters and bondservants (slaves) in Ephesians 6:5-9, “Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ; not with eyeservice, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart, with goodwill doing service, as to the Lord, and not to men, knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free. And you, masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him” (see also Colossians 3:22-4:1; 1 Timothy 6:1-2; Titus 2:9-10; 1 Peter 2:18).

So, the Holy Spirit teaches Christian masters to be kind and respectful. The Spirit condemns those who acted otherwise, and, while there were likely exceptions, this teaching convicted the scourge of American plantations. Furthermore, as Christians learned to treat others how they want to be treated (Matthew 7:12) and that Jesus takes personally how they interacted with the least among their brothers (Matthew 25:40), the writing was on the wall for the practice of slavery among Christians.

The will of the Lord concerning slavery is seen clearly in the Apostle Paul’s brief letter to Philemon concerning Philemon’s runaway slave, Onesimus, who had obeyed the gospel through the Apostle Paul’s labors. The Apostle Paul reaches out to Philemon in respectful, affectionate terms before getting to the heart of the matter. He is sending Onesimus back to Philemon in the hopes that Philemon would receive his former slave, according to Philemon verse 16 “…no longer as a slave but more than a slave–a beloved brother…” In other words, the Apostle Paul urged Philemon to set Onesimus free.

Then, to strengthen his appeal, the Apostle Paul wrote in verse 17-19, “If then you count me as a partner, receive him as you would me. 18But if he has wronged you or owes anything, put that on my account. 19I, Paul, am writing with my own hand. I will repay–not to mention to you that you owe me even your own self besides.”

The appeal breaks down like this:

#1) “If you consider me a partner, a companion (which of course Philemon did!), treat him as if he were me.” This would be a reasonable request from someone you hold dear.

#2) On the likely event that you have suffered financially or otherwise on his account, put it on my tab.

#3) The kicker. The Apostle Paul guarantees that he will settle all debts, but points out to Philemon, by the way, that he owes everything — his soul’s salvation to the Apostle Paul.

I think we know how this turned out for Philemon and Onesimus. Knowing that “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,” we know ultimately what the Lord’s will is concerning slavery.

Article by: Brett Hickey