The Uncomfortable Truth About Slavery

A common criticism of the biblical text is that it does not clearly and unequivocally condemn slavery. This fact, according to the critics, is proof that the Bible is not a good moral foundation to build a society upon. It is true that—particularly in the Old Testament—there are many beliefs, practices, and norms which seem very alien and shocking to modern Western audiences. However, while foreign concepts often elicit strong emotional reactions, both nuance and specificity are important in the discussion if we are to understand the internal logic of Scripture.

A Law Unto Ourselves

The first thing we should understand is that Scripture is quite clear that its moral definitions will not necessarily align with our own. From the opening chapters of Genesis and running through virtually every book thereafter, the Bible rather bluntly communicates that man is wayward and has deviated from God's definitions of good and evil, right and wrong, moral and immoral. So, it should not be surprising to any reader to actually find passages which ruffle their own personal or cultural feathers. In fact, it should be expected.

For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways

and my thoughts than your thoughts.

ISAIAH 55:8-9 ESV

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.

Claiming to be wise, they became fools...

ROMANS 1:21-22 ESV

Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

ROMANS 12:2 ESV

Scripture is clear that we rejected God's law and created a law unto ourselves, hardening our rebellious hearts to such a degree, that God's wisdom actually seems foolish to our carnal mind. Being reconciled to God begins with the renewal of our spirit, but then requires a lifetime of discipleship as we discipline ourselves to renew our soul (mind, will, and emotions) and align our thoughts and actions with His. This is no easy task as we must constantly resist the gravitational pull of the world, our culture, and our own flesh.

Those influences can be so strong and enduring, that they create secondary definitions of sin which Scripture addresses at length in the New Testament. As I discuss in the article Issues of Conscience: When Sin Seems Uncertain, God holds us to the highest standard or definition of sin, even if it is our own. So, though God's law does not outright forbid something like gambling, if either we personally or our culture defines it as shameful, it is sin for us, and if we violate our conscience, though it does not violate God's law, God still holds us to account.

They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

ROMANS 2:15-16 ESV

Therefore one must be in subjection, not only to avoid God's wrath but also

for the sake of conscience.

ROMANS 13:5 ESV

This theological reality of differing definitions is critically important to hold in tension as we move forward, for just because the modern world has come to vehemently reject the concept of slavery (in theory, though not in practice), does not necessarily mean that such a determination is entirely correct or accurate.

The Uncomfortable Biblical Texts

Whether we look in the Old Testament or the New, shockingly to our modern minds, we will not find an explicit condemnation of slavery. Now, there is some nuance to that claim as modern definitions and connotations differ from that of the ancient world, so we must be precise in our terminology. The Hebrew Old Testament word typically translated as slave is ebed, while the Greek New Testament equivalent is doulos, both of which are more accurately rendered as servant (slave was a term developed in the Middle Ages due to Slavic peoples often being held as servants by Germanic peoples). These Hebrew and Greek words could refer to lowly positions such as a household maid, but also to all citizens under a ruler or king, as well as high government officials in the same way that in modern vernacular, we may refer to a politician as a public servant.

So, the nuance is real and meaningful in that for modern Western readers, the term slave is loaded and evokes a certain emotional reaction whereas servant typically does not. Our culture is quite comfortable with the term servant in a variety of contexts as it does not carry quite the same negative historical connotations—specifically that of forced and inhumane labor and a complete lack of freedom and autonomy. That is not to say that servants in the ancient world were not often in their position against their will and frequently mistreated in many cultures, but we must understand the nuance and complexity of ebed and doulos in their historical contexts and not inject our own assumptions into the text.

Modern Western concepts of the term slavery are highly informed by the African slave trade enterprise, which was a form of chattel slavery that became more dominant later in European history, though it has existed around the world since the dawn of civilization. Chattel slavery is a system in which enslaved people are legally classified as personal property (chattel), meaning they can be bought, sold, traded, or inherited. Unlike other forms of historical servitude such as indentured contracts or debt slavery, this status is permanent and hereditary, stripping individuals of all personal rights and freedom.

The Old Testament did not explicitly condemn chattel slavery, but it was a much less prominent form of servitude in ancient Israel. Exodus chapter 21 contains the main legal regulations regarding debt servitude and in that passage we clearly see that servants were typically limited to six years of service (Exo 21:2), were granted certain rights and protection from bodily harm under the law (Exo 21:20, 26-27), and that the forcible selling of persons into slavery was generally prohibited (Exo 21:16). However, this text primarily deals with the servitude of fellow Hebrews and we must acknowledge that Gentiles or foreigners who were not citizens had considerably less rights and protections.

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

This passage seems shocking to most modern readers as Scripture seems to prohibit selling people into slavery, but not from buying them. This is similar to the biblical prohibition of taking a bribe, but not in giving one as both guidances appear to acknowledge the fallen state of both humanity and society and take a rather shrewd or pragmatic approach. The Exodus from Egypt was a prominent memory for the Hebrew people which influenced their identity and morality with God often reminding them of the past which He delivered them from and warned them not to abandon that freedom and return to bondage. However, the nations around Israel did not share this same cultural story or moral framework. As such, slavery was common among Gentile nations and Israel could not regulate the slave trade of foreign kingdoms.

While this sounds rather harsh and callous, the reality was that God drew a contrast between Israel and non-Israel throughout the Old Testament. Those within the family of God who walked in His ways were blessed and protected, while those outside of it were not. Critically, it is important to note that these were not permanent or inescapable categories: non-Hebrews could become part of the family (Exo 12:48-49, Num 15:14-16), and that included foreign slaves. By converting to Judaism, foreigners of any status could become citizens and enjoy the same rights and protections under the law. Likewise, Hebrews could, and historically did stray from God's ways, lost their blessing and protection, and ended up exiled and in captivity in foreign nations. Bondage and freedom were very tangible object lessons God used to teach the Israelites important truths and realities.

But in Israel, besides conversion and citizenship, other pathways to freedom were also available. Runaway slaves were commanded to be given freedom rather than returned to their masters (Deu 23:15-16), slaves could marry into their master's family and become free (Exo 21:7-11), as well as by becoming heirs of their master's estate (Gen 15:3). Foreign slaves could also hold or be given estates of their own (eg: Ziba in 2 Sam 9:10, 16:3-4, 19:17-18, 29-30), as well as set free by their masters. Those who were freed by their masters but chose to remain in their service were then called bondservants (Exo 21:6, Deu 15:17).

So, while it is true that a form of chattel slavery was practiced in the Old Testament, it differed significantly from our concepts of slavery in that slaves could not be maimed or killed (any injury that left a permanent mark mandated the immediate freedom of the individual), they could own property, they could become citizens with equal rights and protections, they could become family members and equal heirs, and they could simply run away from their master at any time and by law be granted freedom in another city, similar to the cities of refuge concept incorporated for criminal offenses. As such, within the Hebrew system, servants, including foreign servants, were not treated as disposable property, but as valued and trusted members of a household and it was in the masters' best interest, and enshrined in law, to treat servants just as well as hired laborers.

However, what many find even more objectionable is the New Testament's lack of prohibition on the practice. Surely under the covenant of grace, where there is no longer Jew nor Greek, male nor female, slave nor free (Gal 3:28, Col 3:11), there would be an explicit command for believers to live in accordance with the reality that all are equal in Christ? Instead, we see passages which once again seem to tolerate an institution which modern societies have deemed wholly intolerable.

Bondservants, obey your earthly masters with fear and trembling,

with a sincere heart, as you would Christ...

EPHESIANS 6:5 ESV

Slaves, in all things obey those who are your masters on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord.

COLOSSIANS 3:22 NASB

Masters, grant to your slaves justice and fairness,

knowing that you too have a Master in heaven.

COLOSSIANS 4:1 NASB

All who are under the yoke as slaves are to regard their own masters as worthy of all honor so that the name of God and our doctrine will not be spoken against.

1 TIMOTHY 6:1 NASB

Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that. For he who was called in the Lord while a slave, is the Lord's freedman; likewise he who was called while free, is Christ's slave. You were bought with a price; do not become slaves of men. Brethren, each one is to remain with God

in that condition in which he was called.

1 CORINTHIANS 7:21-24 NASB

The Theological Significance

Indeed, the only passage that feels slightly less offensive is Paul's encouragement to the Corinthian church to not become slaves of men and to become free of slavery if possible, but it still frustratingly does not categorically condemn slavery as an institution. We are somewhat more accustomed to biblical definitions of sin being higher or more strict than our own, but when Scripture appears to have a lower or less strict view, we still tend to look for ways to make the text align with our view, or turn to skepticism and begin doubting the morality of the Bible altogether. When confronted with a discrepancy, our natural response is to defend our definitions and either distort or dismiss God's.

Historically, a few passages have been used to condemn slavery as a whole, such as 1 Timothy 1:10 and Exodus 21:16. In isolation, these two verses would indeed seem to condemn the practice, but they are conspicuously found among a myriad of other passages which clearly condone it. In his letter to Timothy, Paul certainly calls those who enslave people immoral, unholy, and ungodly, and Exodus likewise forbids the practice of taking men and selling them into slavery (note that some versions translate enslavers as kidnappers, but the Greek word andrapodistes means to steal a person and sell them into slavery as it is related to andrapodon, which is the Greek term for a captive slave). But Scripture clearly does not condemn all those who happen to own slaves, nor the concept of owning them. Why?

While our modern sensibilities and cultural definitions compel us to condemn slavery as inherently and unequivocally evil, the Bible makes a rather shocking and uncomfortable claim: Slavery is part of the human condition that God uses in His redemptive process. This concept is particularly prominent in Romans chapter 6, but can be found throughout the Old and New Testaments.

Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness. I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For when you were slaves of sin, you were free in regard to righteousness.

ROMANS 6:16-20 NASB

"But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many."

MARK 10:43-45 ESV

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, 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. Therefore God has highly exalted him and bestowed on him

the name that is above every name.

PHILIPPIANS 2:5-9 ESV

Throughout Scripture we see a consistent pattern of God using the weak and the humble to accomplish His will, and redeeming our fallen state, not simply replacing it. Due to the fall of humanity, we became slaves to sin and slaves to death. Jesus entered into our brokenness as a human and rather than in glory, came in humility, as a servant (doulos), and was utterly obedient, even unto death. As a result, He was exalted and calls us to follow His example, as servants of God and slaves of all. Scripture doesn't condemn slavery, rather, it acknowledges it, faces it, and turns the entire concept on its head by redeeming it for God's purposes and glory.

As men under the yoke of slavery, we may chafe a bit at the notion, but the reality is we all serve a master, the only question is which ones and how many. None of us are the masters of our own fate, we all are slaves to someone or something. Even if we reject spiritual and metaphysical realities, rejecting the reality of God, sin, and our fallen nature, we still cannot escape this inevitable philosophical conclusion. For, if we take on a materialistic worldview of the universe, then determinism actually becomes more probable, not less.

If the human mind is merely matter in motion, a curious side effect of purely material causes, then free will is an illusion as all of your thoughts, decisions, and actions are determined by simple chemical and electrical reactions following natural laws. You don't choose anything in that worldview, you're not your own master, you're merely a predictable product of the physical processes governing the universe. Instead of being a slave to sin, you're simply a slave to the singularity that curiously exploded for no discernable reason and for no discernable purpose. Humanity in this view has no agency, it merely follows the course determined for it by the laws of physics to its death and destruction like every other meaningless particle in the universe, slaves to a material machine it struggles to even comprehend, let alone control.

So, is slavery inherently evil, wrong, and immoral? No, it's an amoral and uncomfortable truth, part of the human condition and woven into the very fabric of reality. God is the only being in existence who has no master, and even He chose to become a servant to redeem all under the yoke of bondage. And when we rejected, abused, and murdered that servant, He didn't condemn us, but instead offered us forgiveness, redemption, and reconciliation. As a result, we can become the most free humanly possible as servants of righteousness.

This is how one should regard us, as servants of Christ and stewards of the mysteries of God.

1 CORINTHIANS 4:1 ESV

For what we proclaim is not ourselves, but Jesus Christ as Lord,

with ourselves as your servants for Jesus' sake.

2 CORINTHIANS 4:5 ESV

A Call to Respond, Not React

Though the Western world officially ended slavery in the 19th century, and the rest of the world followed suit in the 20th, with Mauritania being the last country to delegalize slavery in 1981, the reality is that slavery was never abolished, it simply became less socially acceptable. Today there are more slaves than at any other time in history with estimates between 46 to 50 million worldwide. While it's true that the number is larger today than historically primarily due to population growth, it is clear that the problem is still enormous.

At the time of the Civil War, America had around 4 million slaves, roughly 13% of the 31 million total population. Today, despite being illegal, America still has around 1.1 million slaves via human trafficking, though now only 0.33% of the 330 million total population. India is believed to have the largest total number of slaves at around 11 million, followed by China at 5.8 million, North Korea at 2.7 million, and Pakistan at 2.3 million. North Korea has the highest number of slaves per capita at roughly 104 victims per 1,000 inhabitants, equating to 10% of the total population.

The vast majority of slavery today the Bible does condemn as it is not limited debt bondage, voluntary servitude, or a mechanism to mitigate the atrocities of war and conquest, but andrapodistes—the taking and selling humans into slavery against their will. Much of this happens through human trafficking which preys upon the vulnerable and naive, and around 20% of the total number worldwide, or around 10 million, are sex slaves. Delegalizing slave trade globally has certainly had an effect, but it has not addressed either the supply or the demand, and it certainly has not addressed the fallen nature of man.

If we really want to witness a global reduction in chattel slavery and human trafficking, we need to look at what produced the massive paradigm shift in the 18th and 19th centuries that caused prosperous slave trading empires to suddenly and voluntarily cease and desist, and that was a moral and ethical framework based on a biblical worldview. No other religious or philosophical text or creed has ever produced an abolitionist movement in history. The Bible stands alone in its view of the intrinsic value of human life, grounding that value in the metaphysical reality that humanity was created in the image of God and that our creator loves and died for each and every soul who has ever lived.

The Qur'an did not and cannot produce this value as Allah is quite indifferent to the plight of men, does not love them unconditionally, and only values them to the extent that they serve his interests, which is why Islam means submission. Buddhism did not and cannot produce this value as the entire material reality is believed to be an illusion in that worldview, with practitioners seeking to escape it entirely by ending the cycle of reincarnation and returning their life essence back to the ether from whence it came to become one with the unconscious universe. Secular Humanism did not and cannot produce this value as it believes the only reality is the material world and therefore cannot ground any of its morals or ethics in anything transcendent or absolute—only what happens to be pragmatic or expedient at the time—for ultimately, everything is meaningless and inconsequential.

So, yes, the Bible is absolutely, historically, and demonstrably the best moral foundation we can build a society upon. It will not always be comfortable or convenient to do so, and it often will challenge cultural and personal perspectives and occasionally force you to rethink everything you thought you knew. But that is the beauty of the journey, for man was created curious and wired for discovery. How boring it would be if we lived our lives in such a way that only sought to confirm our own preconceived ideas and biases. So let us seek truth on His terms, not our own. Let us be sober in our judgments and let them be clothed in humility rather than hubris, and exhibit deference rather than ethnocentrism and chronocentrism. For the world needs the timeless and universal wisdom that is firmly and deeply theologically moral, not merely emotional.

The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the LORD's favor and the day of vengeance of our God...

ISAIAH 61:1-2 NIV