Biblical View on Slavery and Chattel Slavery
The biblical understanding of slavery differs significantly from modern conceptions of chattel slavery, particularly in its regulation and the social context in which it existed [1, 3]. The Hebrew and Greek terms often translated as "slave" are more broadly rendered as "servant," "bondman," or "bondservant" [1].
In the Old Testament, the Mosaic Law did not originate slavery but rather regulated an already existing custom [1]. This regulation included provisions for the treatment of enslaved people, such as Exodus 21:20-21, 26-27 and Leviticus 25:44-46 [1]. While Israelites were permitted to acquire non-Israelites as slaves, these individuals were to be treated well and not abused [3]. Some enslaved people could even be adopted into childless families [3]. Nehemiah 5:5 illustrates a situation where Israelites themselves were brought into bondage due to economic hardship [2]. The Old Testament also uses the concept of "bondage" metaphorically, as seen in Calvin's interpretation of the Law begetting fear, in contrast to the freedom offered by the New Testament [6, 7].
By the New Testament era, slavery was a widespread and central aspect of the ancient world's economy and social structure [4, 5]. The New Testament does not directly attack the institution of slavery itself [4]. However, Christian faith introduced principles that fundamentally altered the nature of relationships within this social structure [4]. For instance, Colossians 3:22-24 instructs enslaved people to obey their earthly masters, but emphasizes that both enslaved and free individuals serve a higher Master, Christ [4]. Paul, in 1 Corinthians 7:21-23, suggests that one's status as a slave is relatively unimportant for a Christian, as believers are spiritually free from sin and death, and even a freeman is a "slave of Christ" [5]. This perspective implies that while the external condition of slavery might persist, the internal spiritual reality for a Christian is one of freedom in Christ [5].
The spirit and genius of the Gospel are considered hostile to slavery in all its forms, leading to its gradual dissolution under its influence [1]. The Old Testament doctrine of the common origins of all humankind through God laid the groundwork for the eventual dissolution of slavery, as slavery is seen as stemming from the Fall, where power-based relationships replaced those of fellowship [3].
Sources
- 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”
- Nehemiah “Yet now our flesh is as the flesh of our brothers, our children as their children. Behold, we bring into bondage our sons and our daughters to be servants, and some of our daughters have been brought into bondage. Neither is it in our power to help it; for other men have our fields and our vineyards.” -- Nehemiah 5:5”
- Leviticus (Protestant academic) “Tyndale House on Leviticus 25:44: 25:44-46 Slaves in Mesopotamia and Egypt were little more than chattel, with no protection or rights. Israelites were allowed to purchase non-Israelites as slaves, but they were to be treated well and not abused. Occasionally some slaves were even adopted into childless families (Gen 15:2-4). Slavery continued into New Testament times, but the foundations had been laid for its dissolution in the Old Testament doctrine of the common origins of all humankind through God. Slavery stemmed from the Fall, when relationships based on power replaced those of fellowshi”
- Colossians (Protestant academic) “Tyndale House on Colossians 3:22: 3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 7:21: 7:21-23 Slavery illustrates the general principle stated in 7:17, 20, 24. Slavery was widespread in the Greco-Roman world, and many Christian converts were slaves serving rich families. Like circumcision, one’s own slavery is, according to Paul, a relatively unimportant issue for the Christian. Even as a slave, the Christian is spiritually free from the power of sin, death, and the law (see Rom 6:14; 7:4-6; 8:2). And as a freeman, the believer is still a slave of Christ (see Eph 6:5-6; 1 Pet 2:16). • As one who has been purchased at a high price (see 1 Cor ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 47: Israelites, 395 as they were endued with the same spirit of faith, must also have been partakers of the same liberty and joy, we answer, that neither was derived from the Law; but feeling that by the Law they were oppressed like slaves, and vexed with a disquieted conscience, they fled for refuge to the gospel; and, accordingly, the peculiar advantage of the Gospel was, that, contrary to the common rule of the Old Testament, it exempted those who were under it from those evils. Then, again, we deny that they did possess the spirit ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 47: with sincere and heartfelt affections embraced the covenant of the Lord, were few or none, though the number is great when they are considered in themselves without comparison. 9. Out of the third distinction a fourth arises. In Scripture, the term bondage is applied to the Old Testaments because it begets fear, and the term freedom to the New, because productive of confidence and security. Thus Paul says to the Romans, “Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption whereby we”