Applying Freedom from Slavery in Everyday Life
The concept of freedom from slavery in everyday life, within a biblical framework, extends beyond mere physical emancipation to encompass spiritual and moral liberation. The Apostle Paul declares in Galatians 5:1, "It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery" [2]. This foundational statement suggests that Christian freedom is a state to be actively maintained, resisting any return to bondage.
While the Old Testament regulated the existing custom of slavery, it did not originate it [5]. The Mosaic Law provided specific stipulations concerning slaves, such as Exodus 21:20-21, 26-27 and Leviticus 25:44-46 [5]. The Psalms also express a desire for liberation from human oppression, as seen in Psalm 119:134: "Set me free from the oppression of man, so will I keep thy precepts" [3]. This highlights an ancient understanding of freedom as a prerequisite for righteous living.
In the New Testament, the application of freedom takes on a deeper, spiritual dimension. Peter exhorts believers to "Live as free persons, and not using your freedom as a covering for evil, but as slaves of God" (1 Peter 2:16) [1]. This paradox—being free yet a "slave of God"—is central to the Christian understanding of liberty. Paul further elaborates on this in 1 Corinthians 9:19, stating, "Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible" [4]. This demonstrates a voluntary submission for the sake of others, transforming the concept of slavery from a state of forced servitude to one of purposeful service.
Early Church Fathers grappled with the practical implications of this spiritual freedom. John Chrysostom, an Eastern Orthodox theologian, taught that one can be a slave in status but not truly a slave if they are "freed from passions and the diseases of the mind" and "doeth all for God" [7]. He also noted that slavery was recognized as a lawful state of life, appointed by Providence, and could even have a typical meaning [10]. Chrysostom further argued that true slavery lies in being consumed by desires and passions, and that needing much is an "aggravation of slavery and desire" [14]. Clement of Alexandria, another patristic writer, emphasized that true freedom is found in enduring servitude if one is a slave, and in being free from a "mad thirst for fame" or "insatiable love of gain" if one is free [12].
Theological traditions have interpreted this freedom in various ways. John Calvin, one theologian, addressed those who, upon hearing of gospel liberty, mistakenly believed it meant freedom from all earthly authority, leading them to reject courts, laws, and magistrates [9]. Calvin clarified that Christian liberty does not negate civil order. Thomas Aquinas, representing Scholastic Catholic thought, argued that slavery, being a matter of positive law, cannot infringe upon natural law, such as the right to procreate through marriage [6].
The Methodist theologian Adam Clarke, commenting on Galatians 5:13, explained that Christian liberty frees believers from the "burthensome rites and ceremonies of the Mosaic law" but not from the moral law. He stressed that this liberty should not be used as "an occasion to the flesh," meaning the unrenewed desires of the mind [16]. The Jamieson, Fausset & Brown commentary, reflecting a Presbyterian perspective, advised slaves not to be troubled by their condition and, if possible, to use their freedom if it became available, though the spirit of the Gospel is against slavery [8]. This commentary also encouraged Christians to work honestly to avoid being a burden to others and to have enough to help those in need [11].
Rabbinic tradition, as seen in the Babylonian Talmud, discusses the rights of a slave, with Rabban Shimon ben Gamliel holding that a slave could demand sustenance or emancipation if unable to provide for themselves, though other rabbis disagreed, believing that compassion would extend to slaves even without emancipation [13, 15]. This demonstrates a concern for the welfare of slaves within Jewish legal thought.
Sources
- I Peter “I Peter 2:16 (LEB) — Live as free persons, and not using your freedom as a covering for evil, but as slaves of God.”
- Galatians “Galatians 5:1 (BSB) — It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.”
- Psalms “Psalms 119:134 (Rotherham) — Set me free from the oppression of man, so will I keep thy precepts.”
- I Corinthians “I Corinthians 9:19 (BSB) — Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Slave — Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word "slaves" is the rendering of a Greek word meaning "bodies." The Hebrew and Greek words for slave are usually rendered simply "servant," "bondman," or "bondservant." Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disa”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Impediment of the Condition of Slavery, Art. 2: Article: Whether a slave can marry without his master's consent? I answer that, As stated above (Article [1], ad 3), the positive law arises out of the natural law, and consequently slavery, which is of positive law, cannot be prejudicious to those things that are of natural law. Now just as nature seeks the preservation of the individual, so does it seek the preservation of the species by means of procreation; wherefore even as a slave is not so subject to his master as not to be at li”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: while continuing a slave? When he is freed from passions and the diseases of the mind: when he looks down upon riches and wrath and all other the like passions. Ver. 23 . “Ye were bought with a price: become not bondservants of men.” This saying is addressed not to slaves only but also to free men. For it is possible for one who is a slave not to be a slave; and for one who is a freeman to be 109 a slave. “And how can one be a slave and not a slave?” When he doeth all for God: when he feigns nothing, and doeth nothing out of eye-service towards m”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 7:21: care not for it--Let it not be a trouble to thee that thou art a servant or slave. use it rather--Continue rather in thy state as a servant (Co1 7:20; Gal 3:28; Ti1 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (Co1 7:20, Co1 7:22) favors this view [CHRYSOSTOM, BENGEL, and ALFORD]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. What is advised here is, contentment under one's existing condition (Co1 7:24), though an undesirable one, since in our uni”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 102: two things, the nature of which is altogether different. For some, on hearing that liberty is promised in the gospel, a liberty which acknowledges no king and no magistrate among men, but looks to Christ alone, think that they can receive no benefit from their liberty so long as they see any power placed over them. Accordingly, they think that nothing will be safe until the whole world is changed into a new form, when there will be neither courts, nor laws, nor magistrates, nor anything of the kind to interfere, as they suppose, w”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: young, that of bond and free, 1557 1557 See 1 Cor. vii. 21; Col. iii. 22; 1 Tim. vi. 2 . Slavery is clearly recognized as a lawful state of life, appointed by Providence, and in Col. iv. 1 , is shown to have a typical meaning; this does not necessarily imply the common opinion of the Greeks ( Ar. Pol. i. 1), that there is a natural distinction of men into the free and the slavish. that of ruler and ruled, that of master and disciple. And why are you surprised in the case of mankind, when even in the body He hath done the same thing? For even here He ”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 4:12: honestly--in the Old English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it in the eyes of the outer world, as if Christianity led to sloth and poverty (Rom 13:13; Pe1 2:12). them . . . without--outside the Christian Church (Mar 4:11). have lack of nothing--not have to beg from others for the supply of your wants (compare Eph 4:28). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. XI.--THE SIN OF MEN DUE NOT TO FATE, BUT TO FREE-WILL: How, then, shall I admit this nativity according to Fate, when I see such managers of Fate? I do not wish to be a king; I am not anxious to be rich; I decline military command; I detest fornication; I am not impelled by an insatiable love of gain to go to sea; I do not contend for chaplets; I am free from a mad thirst for fame; I despise death; I am superior to every kind of disease; grief does not consume my soul. Am I a slave, I endure servitude. Am I free,”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 181a.23:21: And Rabban Shimon ben Gamliel holds that in this case the slave can say to his master: Either sustain me or emancipate me, so that people will see me in my helpless state, and they will have mercy on me and provide me with charity. And the Rabbis hold that this is not a justification for emancipating a slave, as those who have mercy on freemen will also have mercy on a slave. Consequently, it is not necessary for the slave to be emancipated for him to receive help from generous people. According to this interpretation, the baraita has no bearing on the que”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: the excess of their slavery. For what of those in fever, do they call themselves happy when, thirsting much, they drink much and need more, or when, having recovered their health, they are free from the desire? Seest thou that in every instance the needing much is pitiable, and far apart from true wisdom, and an aggravation of slavery and desire? Why then do we voluntarily increase to ourselves wretchedness? For, tell me, if it were possible to live uninjured without roof or walls, wouldest thou not prefer this; wherefore then dost thou increase the”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 181b.23:21: And Rabban Shimon ben Gamliel holds that in this case the slave can say to his master: Either sustain me or emancipate me, so that people will see me in my helpless state, and they will have mercy on me and provide me with charity. And the Rabbis hold that this is not a justification for emancipating a slave, as those who have mercy on freemen will also have mercy on a slave. Consequently, it is not necessary for the slave to be emancipated for him to receive help from generous people. According to this interpretation, the baraita has no bearing on the que”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 5:13: Ye have been called unto liberty - A total freedom from all the burthensome rites and ceremonies of the Mosaic law. Only use not that liberty for an occasion to the flesh. By flesh, here, we may understand all the unrenewed desires and propensities of the mind; whatsoever is not under the influence and guidance of the Holy Spirit of God. Your liberty is from that which would oppress the spirit; not from that which would lay restraints on the flesh. The Gospel proclaims liberty from the ceremonial law: but binds you still faster under the moral law. To be freed fr”