Is the Term 'Bondservant' the Best Way to Describe Slavery in the Bible?
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What Is the Meaning of the Word Bondservant?
“You can’t trust the Bible because it condones slavery.”
Have you ever encountered that objection? Slavery has become a hot topic in our culture today and, if we’re honest, a lot of things recorded in the Bible challenge our faith. The word bondservant is an alternate word used for slave. It comes from the Greek word doulos, which is found in the New Testament. According to the Baker Encyclopedia of the Bible, a slave (doulos) refers to a person owned as property by another. The equivalent Hebrew word in the Old Testament is ebed. This word has commonly been substituted with the word servant in many Bible translations. These varied English translations are not deceitful, because the word for slave in both the Old and New Testaments are not affirmations of the abusive sense of the word with which we have become familiar.
What these different words try to do for the modern reader is refocus their mind on the labor of the individual. In the Bible, the intended focus of the word slave is a reference to the living situation of an individual—in no way was it meant to demean a person’s God-given value. As this article will uncover, slavery in the Bible was not the slavery practiced by Western Civilization in the 18th and 19th centuries.
How Could a Bondservant Be Freed in the Bible?
The master could grant freedom. Although this is never explicitly mentioned in Scripture, it is certainly inferred. The Law regulated slavery; it did not obligate it.
Abuse. If a master exercised excessive abuse toward a slave, God’s Law required him to set the bondservant free (Exodus 21:26-27).
A Hebrew slave completed their term. Whenever an Israelite bought a bondservant from among their own people, it was not a life-long contract. The term lasted six years and then the master was obligated to set the Hebrew bondservant free when the seventh year began (Exodus 21:2).
The Year of Jubilee. Every 50 years, the nation of Israel underwent the Year of Jubilee. This sacred year was like a reset switch for the entire nation. Debts were forgiven, properties were restored to their original owners, and Israelite bondservants were granted their freedom (Leviticus 25). If allowed to live out their natural lives, most Israelites would experience at least one year of Jubilee.
The price of redemption was paid by one’s family. In many cases, a person became a bondservant because they lacked the means to pay off a debt. However, if an Israelites’ relative paid the remainder of what they owed, the master was obligated to set the slave free (Leviticus 25:47-49).
Asylum. Israel was commanded to grant freedom to an escaped bondservant and to treat them well. They were not allowed to take the bondservant back to their master (Deuteronomy 23:15-16). This law most likely pertained to runaway slaves from the surrounding pagan nations who did not administer God’s protective laws regarding slavery.
What Is the Difference between Slavery in the Bible and Slavery Now?
The slavery of recent centuries—as we know it—forces individuals into an oppressive life of unmerciful labor, often with no hope of freedom. This kind of slavery is immoral, dehumanizing, and ungodly and has absolutely no rightful place in this world. Scripture explicitly forbids this kind of slavery. In fact, anyone who partook in this kind of slavery was commanded to be put to death (Exodus 21:16). Anyone who tries (or tried) to use Scripture to justify their oppressive act of forcing people into slavery conveniently skipped over this passage. God’s Word is dead set against any form of slavery which models the 18th and 19th centuries.
The regulated model for slavery in the Bible differed greatly from the slavery with which we’re familiar. In biblical times, it provided a practical solution to poverty. There was no government-run welfare system in those days, people who fell on hard times could either sell themselves into slavery to avoid starvation or borrow money from other individuals to make ends meet. If a person couldn’t pay back what they owed, they didn’t have the choice to file bankruptcy.
People had a moral obligation to pay back what they owed someone else. If they lacked the money, they would offer their labor to pay their debt. God’s Law regulated this contract between the master and the slave to protect the rights and dignity of the slave. Most biblical slavery was more akin to indentured servitude. Similar things still exist in our culture, such as military service. A person volunteers so many years of their life in exchange for military benefits. During their contract, they belong to the military.
Biblical slavery was beneficial in many ways when done according to God’s laws. For the poor, it was a way to prevent people's lives from being destroyed by poverty. Its true slaves were under the ownership of their master, but they were also under their care. A master had the responsibility to sustain the life of his slaves. Slavery enabled poor people to benefit from the wealth of others. On the other hand, it prevented money lenders from being robbed by other people. A person would exercise more caution when borrowing money if they understood the ramifications of not paying their debt.
The biblical model for slavery was radical in its time. Slavery was an integral part of the ancient world, and for the most part, it was very oppressive. The horrid conditions the Israelites endured under the Egyptians were nothing unique. When we read the Law given to Moses, one cannot help but get the impression God did not favor the practice of slavery, even within biblical parameters. Although slavery was regulated in the Mosaic Law, it doesn’t seem to be encouraged when we consider the loving undertones. First, God called Israel not to imitate their Egyptian oppressors (Exodus 22:21; 23:9). God consistently showed love and concern for the care of foreigners and the poor (Leviticus 23:22; Deuteronomy 10:18-19). Furthermore, God’s Law commanded the Israelites to intervene in a poor person’s life so they would not fall subject to slavery, which included hiring them as a worker if necessary (Leviticus 25:35-43).
It would be disingenuous to sidestep a few of the more challenging passages regarding slavery. This article may not fully resolve these challenges; however, it will attempt to touch the nerve of the issue.
Slaves bought from pagan nations could be lifelong slaves. God granted permission for the Israelites to purchase slaves from the surrounding pagan nations. If they did, they had the option to make the foreign slave a permanent slave for the family (Leviticus 25:44-46). In this case, the law of the six-year term limit and the year of Jubilee did not apply. This may seem harsh, but we should consider a few things.
First, as referenced before, God’s Law showed love and compassion to the foreigner. Israel was called not to behave like their Egyptian oppressors. Logically, that would extend to the pagan slave. There is nothing in the Mosaic Law that encourages a master to be harsh and unjust to their slaves. If anything, they were encouraged to behave in a just, loving way. After all, if God’s Law commanded the Israelites to be loving toward their enemies, how much more toward their own slaves who served for their benefit (Exodus 23:4-5)? The Mosaic Law which the pagan slave would be coming under no doubt was more just and more merciful than the laws of the pagan nation from which they came. Furthermore, a master always had the power to set his slaves free, and the law which commanded a master to set his slave free if he physically abused them applied to all slaves, not just the Israelites.
Lastly, we should consider the pagan’s opportunity for salvation. We don’t always think about evangelism when it comes to the Old Testament; however, it was just as important back then as it is now. When a pagan slave came under the ownership of an Israelite master, they would no doubt have the opportunity to repent and put their faith in YHWH.
When freed, a husband could not take his wife and children with him if they were given to him by his master (Exodus 21:4). This may seem like an outrageous injustice, but when we take time to understand the full picture, it makes a lot of sense (begin at 29:00 if you click the hyperlink). At that time, the man was entrusted with the full responsibility to provide for his family. In those days, when a man wanted to marry a father’s daughter, he would have to prove he could provide for her. This was done by paying a dowry (or bride price) to the father. When it came to a slave, however, most times, he would not have the means to provide for his family. We must remember, a slave was in his position because he couldn’t take care of himself, let alone provide for a family. For that reason, his wife (the master’s own daughter or slave) and any children were to remain in the care of the master who could provide for them.
Think of a man these days asking a father’s permission to marry his daughter when he didn’t have the means to take care of her. No father in their right mind would grant permission. The same concept is present in this passage.
The good news for the husband was he could still be united with his family. He could either choose to be a permanent slave under the master so he could be with his family (Exodus 21:5-6), or he could, when he had enough money, pay the appropriate price to redeem his family.
When we enter the New Testament, God still did not condemn or condone slavery, but He regulated it just as He did in the Old Testament. The teachings and commands issued by the Apostles regarding slavery targeted the evil tendencies which often accompanied that institution. When implemented, they transformed the master-slave relationship into a loving, Christ-like brotherhood, where each party used their position to benefit the other (Galatians 3:28; Colossians 3:22- 4:1).
On that note, I would like to conclude by shifting our focus to the Apostle Paul. We might expect a person to distance themselves from the title of bondservant (slave) if possible; however, Paul seemed to embrace it. He begins several letters by designating himself as a bondservant of Jesus Christ (Romans 1:1; Philippians 1:1; Titus 1:1). It may surprise us, but slavery depicts a beautiful truth. The fact is everyone is a slave to something; those who are not slaves of Christ are slaves to sin (John 8:34). Paul embraced the title of bondservant because it referenced Christ’s ownership of his life. Just like a master paid the price to purchase a slave, Christ came and purchased our lives with His blood. This means we are no longer slaves to sin, but we are slaves to Christ. We are bound to a perfect, loving Master. There is no better place to be than under the Lordship of Jesus Christ. To Him be the honor, praise, and glory forever and ever, Amen.
Photo credit: ©Unsplash/Ben White
