Treat Slaves as Brothers in Christ with Goodness and Respect
The New Testament epistles address the social reality of slavery in the Roman world by instructing both enslaved people and slave owners on how to conduct themselves within a Christian framework. A recurring theme is the call for Christian slave owners to treat those enslaved to them not merely as property, but as "brothers in the Lord" [4, 9, 11].
Paul's letter to Philemon provides a direct example of this teaching. Paul urges Philemon to receive his runaway slave, Onesimus, "no longer as a slave, but better than a slave, as a beloved brother" [4]. This instruction emphasizes that brotherhood in Christ should transform the entire relationship between them, impacting both their natural and spiritual interactions [9, 11]. While Onesimus remained legally Philemon's slave, Philemon was to consider him a beloved brother and commit to his well-being [9, 11].
Similarly, in his letter to the Colossians, Paul instructs masters to "grant to your slaves justice and fairness, knowing that you too have a Master in heaven" (Colossians 4:1, BSB). This implies that Christian slave owners should recognize their own subservience to Christ, who treats all people with dignity and grace [7]. The Tyndale House commentary on this passage suggests that the relationship between slaves and masters should be shaped by their commitment to the Lord and a desire to build one another up in Christ [14].
The concept of "brotherhood" in a spiritual sense refers to those who are born of God and belong to his household [10]. This spiritual kinship was intended to transcend social distinctions, including the master-slave relationship. The apostle Paul was not promoting slavery itself, but rather teaching Christians how to live within the existing social structures of their culture [14].
For enslaved people, the epistles generally advise obedience and respect towards their masters. Ephesians 6:5 instructs, "Slaves, obey your earthly masters with respect and fear and sincerity of heart, just as you would obey Christ" [1]. This obedience is to be rendered "as slaves of Christ," understanding that believers have been "bought by the blood of Christ" and no longer belong to themselves [8]. Similarly, 1 Peter 2:18 states, "Domestic slaves, be subject to your masters with all respect, not only to those who are good and gentle, but also to those who are unjust" [2].
When enslaved people had believing masters, 1 Timothy 6:2 advises them not to despise their masters "because they are brothers," but rather to serve them even more diligently, "because they are believing and beloved ones, those receiving of the good service in return" [3]. John Chrysostom, an early Church Father, interpreted these passages as an exhortation for enslaved people to remain in their calling and not to contend for freedom, citing Paul's instructions in 1 Timothy, Ephesians, and Colossians [12].
The Jewish tradition also grappled with the concept of brotherhood in relation to slavery. The Babylonian Talmud discusses whether Canaanite slaves could be considered "brothers" in a legal sense, particularly concerning their eligibility to bear witness in court, referencing Deuteronomy 19:18 which speaks of testifying against one's "brother" [13]. This indicates that the idea of extending familial terms to those in servitude was a point of discussion in ancient thought. Ancient Jewish law also emphasized hospitality and compassion towards strangers, reminding the Israelites that "ye were strangers in the land of Egypt" [6]. Josephus notes that Jewish law permitted those passing by ripe fruits to eat their fill, whether they were countrymen or strangers, as an act of generosity [5].
The New Testament's instructions aimed to transform the institution of slavery from within by introducing Christian ethical principles, emphasizing mutual respect and the spiritual equality of all believers before God [7, 14].
Sources
- Ephesians “Ephesians 6:5 (BSB) — Slaves, obey your earthly masters with respect and fear and sincerity of heart, just as you would obey Christ.”
- I Peter “I Peter 2:18 (LEB) — Domestic slaves, be subject to your masters with all respect, not only to those who are good and gentle, but also to those who are unjust.”
- I Timothy “I Timothy 6:2 (LITV) — And those having believing masters, let them not despise them , because they are brothers, but rather let them serve as slaves, because they are believing and beloved ones, those receiving of the good service in return. Teach and exhort these things.”
- Philemon “Philemon 1:16 (BSB) — no longer as a slave, but better than a slave, as a beloved brother. He is especially beloved to me, but even more so to you, both in person and in the Lord.”
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 8, section 11: restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away. Nor let those that gather the grapes, and ”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Hospitality — Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers (Leviticus 19:33,34) and the poor, (Leviticus 23:14) seq. Deuteronomy 15:7 And concerning redemption (Leviticus 25:23) seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words "for ye were strangers in the land of Egypt." (Leviticus 19:34) And before the law, Abraham's entertainment of the angels, (Genesis 18:1) seq., and Lot's, (Genesis 19:1) are ”
- Colossians (Protestant academic) “Tyndale House on Colossians 4:1: 4:1 Masters: Christian slave owners had to recognize that they, too, were slaves bound to obey Jesus Christ, their Master in heaven who treats all people with dignity and grace.”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 6:6: 6:6-7 As slaves of Christ: As those who have been bought by the blood of Christ, believers no longer belong to themselves (see 1 Cor 6:19-20; 7:22; cp. Rom 1:1; Gal 1:10; Phil 1:1). For Christian slaves, the will of God is that they honor him by serving their human masters faithfully and with enthusiasm.”
- Phlm (Protestant academic) “Tyndale House on Phlm 1:16: 1:16 Though Onesimus was still legally Philemon’s slave, Philemon must think of him as a beloved brother and be committed to his well-being. • both as a man and as a brother in the Lord: Brotherhood in Christ must now transform their whole relationship in both the natural and spiritual realms.”
- Romans (Baptist/Reformed) “John Gill on Romans 12:10: Be kindly affectioned one to another with brotherly love,.... This is one branch of that love, before advised to, which should be unfeigned, and without guile and deceit. The objects of this grace are "brethren", not in such sense as all the descendants of Adam are, or men of the same country be, or as such who are born of the same parents in a natural sense are; to each of whom love is due under their respective characters and relations: but such who are so in a spiritual sense, who are born of God, are of his household, belong to his family, are the brethren of Chr”
- Philemon (Protestant academic) “Tyndale House on Philemon 1:16: 1:16 Though Onesimus was still legally Philemon’s slave, Philemon must think of him as a beloved brother and be committed to his well-being. • both as a man and as a brother in the Lord: Brotherhood in Christ must now transform their whole relationship in both the natural and spiritual realms.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: them forsake their masters and strive contentiously to become free, in what sense did he exhort them, saying, “Let each one remain in the calling in which he is called?” And in another place, ( 1 Tim. vi. 1, 2 .) “As many servants as are under the yoke, let them count their own masters worthy of all honor; and those that have believing masters, let them not despise them, because they are brethren who partake of the benefit.” And writing to the Ephesians also and to the Colossians, he ordains and exacts the same rules. Whence it is plain that it i”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bava Kamma 88a.6: The Gemara challenges further: If that is so, then according to the Sages, who hold that slaves are in the category of brothers, a Canaanite slave should be fit to bear witness, as it is written: “And behold, the witness is a false witness, and has testified falsely against his brother” (Deuteronomy 19:18). If a slave is considered a brother, why is he not eligible to testify in court?”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 6:5: 6:5-9 The relationship between slaves and masters (and, by analogy, between employees and employers) is to be shaped by their commitment to the Lord and their desire to build one another up in Christ. Christian slaves are to obey their masters, and Christian masters are to treat their slaves kindly (see Col 3:22–4:1). • Paul was not promoting slavery but teaching Christians how to live in it as a fact of life in that culture (for Paul’s treatment of slavery, see Philemon Book Introduction, “Meaning and Message”). 6:5 Obedient service to earthly masters expresses”