f The Wittenberg Door: Letter to a Christian Nation – Part 4 – Slavery

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Commenting on Christendom, culture, history, and other oddities of life from an historic Protestant perspective.

Thursday, January 11, 2007

Letter to a Christian Nation – Part 4 – Slavery

In assessing the moral wisdom of the Bible, it is useful to consider moral questions that have been solved to everyone’s satisfaction. Consider the question of slavery. The entire civilized world now agrees that slavery is an abomination. What moral instruction do we get from the God of Abraham on this subject? Consult the Bible, and you will discover that the creator of the universe clearly expects us to keep slaves . . . (pg. 14, Lev. 25:44-46 cited).

Is it true that God expects us to keep slaves? Does the Bible allow a man “to sell his daughter into sexual slavery” (pg. 15, Ex. 21:7–11 cited)? Does the Bible condone the “abducting and enslaving [of] millions of innocent men, women, and children . . .” (pg. 18)?

Initial Thoughts

Slavery in Old Testament (OT) times was very complex and differed greatly from the chattel slavery practiced in the US. A pitfall we modern observers must avoid is that of anachronistic thinking, such as Mr. Harris does. Instead, we must take time to study the Scriptures to find out the “hows and whys” of the practice.

As I’ve indicated, this is a very complex issue. For example, the term “slave” (sometimes translated “servant”) is applied to a broad range of people in the Scriptures. Here are a few examples:

  • The patriarchs, prophets, and kings of Israel are often referred to as slaves of God (Ex. 32:13; Lev 25:55; 1 Sam 3:9; Ezra 9:11)

  • The people comprising Judah and Israel are called slaves of their kings (1 Sam 17:8; 29:3; 2 Sam 19:5; Gen 27:37; 32:4)
  • The Hebrews refer to themselves as slaves when addressing Moses and the prophets (Num 32:25; 1 Sam 12:19)
  • Christians are referred to as slaves of Christ (Eph. 6:6; Col. 3:22)

For a more detailed study of the issue of slavery in the Bible, I recommend the following resources from A Christian Thinktank:

In OT times, there were two broad groups of slaves: Hebrew slaves and foreign slaves. I think it’ll be helpful to take a high-level look at each group.

Foreign Slaves

“Foreign” in this context refers to someone who is not Hebrew. There were two ways foreigners became slaves of the Hebrews:

  • Their nation was conquered—When the Hebrews were going to lay siege to a people, they would first give them the opportunity to surrender. If they did, the people would become vassals of the Hebrews (Deut. 20:10–11); although the men were sometimes used as conscripts (2 Sam 20:24, I Kings 9.15), they were not slaves in the normal sense of the term. Instead, it was more like Jews being ruled over by the Romans (i.e., the Jews were vassals of Rome).

    As an aside, Israel was not allowed to attack countries in lands that the Lord had not given them (i.e., outside of the Promised Land), unless they were first attacked (Duet. 2).
  • They were sold—The Hebrews were allowed to buy (not take) slaves from pagan nations (Lev. 25:44–45).

Foreign slaves were well treated by the Hebrews, although without some of the rights enjoyed by Hebrew slaves (more about that later). Here are a few:

  • They did not have to work on the Sabbath (Ex. 20:9).
  • They were not to be injured severely or killed (Ex. 21:21-27).

    Two notes regarding Ex. 21: In verse 21 the term “his property” is used; this indicates that a foreign slave is in view because the term would be inappropriate if applied to a Hebrew.

    Notice that the slave’s rights are on par with those of the freemen; also consider Due. 25:1–3, 2 Sam. 7:14, and Prov. 13:24 where freemen are likewise punished with beatings. This indicates a level of humane treatment that was unheard of in other slave states.
  • Runaway slaves were granted right-of-refuge and not allowed to be extradited back to their foreign owners; in addition, they were allowed to live in whatever town they wanted and were not to be oppressed, even though they were foreigners (Deut. 23:15-16).
  • If the slave belonged to a priest, he could eat “the holy gift,” something that most Hebrews were not allowed to do (Lev. 22:11).
  • The women could be taken as wives with the corresponding rights and privileges, including the right to freedom should she be divorced (Deut. 21:10–14).
  • Reminding the Hebrews that they were once slaves, God commanded them to love their foreign slaves and to treat them fairly (Lev. 19:34–35; Deut. 10:19).

In the next post for this series well take a look at Hebrew slavery, so stay tuned!



Anonymous Anonymous said...

I think it is clear the Scriptures make provision for the economic use of slave labor. But like you mentioned, it is the abuse of this institution, or any institution for that matter, that is the problem. I don't believe we can assert slavery, in and of itself, is sinful. Yet it must be guided by Biblical principles to be done justly. Slavery in the the US 200 years ago became corrupt as the push for massed produced goods and services seeped into our overall economic structure. This in turn caused the abuses and overworking of the labor force, which was made up partly, not wholly, by slaves.

8:39 AM  
Blogger The Wittenberg Door said...

Good analysis, David. Thanks for weighing in.

2:35 PM  

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