Servant Evangelism: A Biblical Perspective on Slavery

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Few things reveal the depth and breadth of the total depravity of mankind like the institution of slavery. Treating those made in the image of God as a commodity to be bought and sold, this barbaric social structure reared its ugly head almost from the beginning of human history and has continued its cruel exploitation and abuse right on to the present. Ripping children from parents as if they were nothing more than a litter of puppies, separating husbands and wives because it was economically prosperous with no regard for the heartache and devastation it inflicted, the institution is a blight on the human race and demonstrates just how wicked the human heart can be.

In the first century one out of three persons in Rome and one in five elsewhere was a slave. A person could become a slave as a result of capture in war, default on a debt, inability to support and "voluntarily" selling oneself, being sold as a child by destitute parents, birth to slave parents, conviction of a crime, or kidnapping and piracy. Unlike the slavery that arose in the Americas in the 1600s, slavery in the ancient world was racially indiscriminate, cutting across racial, social, and national lines. As with many other pieces of property, slaves had no rights (Brooks, "Slave/Servant," 1286). And yet the state of slaves varied in the ancient world. Some were forced to work in the fields and mines in gangs, while others were highly skilled workers and trusted268 administrators. It has been noted that frequently slaves were better off than free laborers (Elwell, "Slavery," 1112). Still, if a slave attacked his master, every slave in the household was killed, and until the time of Christian emperors, the penalty for rebellion was crucifixion (Elwell, "Slavery").

One would have thought that with the spread of Christianity, slavery would have met its demise. Unfortunately that was not the case. Justinian (AD 527-565) sought to abolish slavery, but the numbers again grew, and after the collapse of the Roman Empire, it merged into serfdom. The Crusades boosted slave trade, and in Venice, Christian slaves were actually sold to Muslims (Elwell, "Slavery"). But what about the modern era and the enslavement of some 24 million Africans, many of whom were sent here to America and found themselves in servitude to Christian masters? Any honest history must note that the enslavement of Africans by Africans was common and had been so for hundreds of years. Still, the pattern changed radically from the fifteenth century onward, and the crimes humanity visited on fellow humanity were shameful beyond imagination. Persons were kidnapped, families destroyed, and unbridled cruelty was rampant. And what of Christians? What about Baptists? What were we doing as a nation?

While many of the nation's founding fathers were in fact abolitionists, the movement failed to take root in the new country.27 By the late269 1700s and early 1800s you find Baptists in the South arguing, "What God sanctioned in the Old Testament, and permitted in the New, cannot be sin." Baptists like Fuller, Dagg, Boyce, and Broadus tragically came down on the wrong side of this issue. And it is simply impossible to deny that slavery played an important role in the formation of the Southern Baptist Convention in 1845, even if the northern Baptists forced the issue and basically shoved Baptists in the South into starting a new convention.

Thankfully, one must also acknowledge that Christians led the way in bringing to an end this horrible institution. Men like William Wilberforce, Granville Sharp, John Wesley, and Charles Finney led the charge. Quakers and Moravians, Methodists, and some Baptists voiced their opposition against great odds and were heard by God. Slavery was outlawed in 1807 in Britain and throughout its empire in 1827. Congress brought "slave trade" to a close in 1808, but the end of slavery in the United States would not come until 1865. Still, and do not miss the point: only where there was a Christian impulse did slavery come to an end. To this day slavery continues its reign of terror in many parts of the world where the glorious gospel of Jesus Christ has not yet taken hold. Where the gospel has found fertile soil, the institution of slavery has vanished into the midnight darkness.

Now I want to raise a question, answer that question, and clarify an issue needing clarification. What does the Bible say about slavery? What words of guidance and instruction do we find? In summarizing the biblical teaching, I believe the following to be an accurate description:

1. The Bible regulates but does not ordain or require slavery (Exod 21; Lev 25; Deut 15; Eph 6:5-9; Col 3:22-4:1; 1 Tim 6:1-2; Titus 2:9-10; 1 Pet 2:18-25). Slavery is not a divine institution. Note the absence of an Old Testament grounding in Ephesians 6:5-9!
2. Paul taught that if you can gain your freedom, then go for it (1 Cor 7:21-24), but do not let it consume you.270
3. Through a wise and strategic extension of the gospel, the New Testament sows the seed for the unmasking of slavery for the sin that it is and for its eventual destruction.
4. Scripture never advocates bloodshed or rebellion in confronting and overturning evil structures of society and culture. Rather, it attacks with the beauty of the gospel, the grace of God, and the ethic of love.
5. Paul turned the tables on the institution of slavery, placing it in eternal perspective! From the perspective of eternity, the slave is master of his master for the Master! The earthly master who does not know Christ in a real sense finds his eternal destiny in the hands of his slave who actually is the free man. It is the slave who knows Christ, it is the slave who possesses the gospel treasure that saves. From the gospel perspective it is the unbelieving master who is in the position of disadvantage.

Just as in verses 1-8, the gospel should produce godliness in the life of a believer as a testimony to the unbelieving world. For those who are under authority, the gospel produces godly service that provides an opportunity for gospel proclamation. Thus Paul put into action a strategy of servant evangelism whereby everyone in a position of service, everyone under authority, sees before them a fertile and open field for evangelism. Here is their mission field; here is their place of ministry. Now the question becomes, What will they see? How will they serve the One over them, regardless of the social, governmental, business, family, or religious context? Moving to our text, Paul lays before us six powerful principles that will shut the mouth of the evil one.

Be Productive for Your Superior

Be Productive for Your Superior

Titus 2:9

"Slaves are to be submissive to their masters." How can we do this? Why should we do this? Colossians 3:24 provides the answer: "You serve the Lord Christ." Ultimately we are serving Jesus. Our motivation in serving others is wonderfully raised to a whole new plane. We want to serve this man, help this man, honor this man, because to do so is to honor our Lord.

Are there exceptions to this wide sweeping call to obedience? Yes, there are four: when it is unbiblical, illegal, unethical, or immoral.271 Outside of these, our goal is to submit to him and serve him, all the while seeing the true Master, the Lord Jesus, who stands behind him.

Be Pleasing in Your Spirit

Be Pleasing in Your Spirit

Titus 2:9

The text commands the servant "to be submissive... in everything, and to be well-pleasing." This addresses both the scope and the spirit of my service. The scope is in everything. Now there is a small debate. Does "in everything" go with "be submissive to their masters" or with "well-pleasing"? Neither rendering greatly changes our understanding or the meaning of the text, but I understand it to refer to "well-pleasing" as it is in the NKJV: "to be well pleasing in all things." Growing out of an attitude of submissiveness that seeks to be productive for one's master, a servant strives in everything to be well-pleasing in spirit, in attitude. A Christian servant wants to please his master, delights in pleasing his superior. Ephesians 6:6-7 says, "Do God's will from your heart. Serve with a good attitude, as to the Lord and not to men."

Both in action and in attitude, the servant of Christ puts on display for all to see the grace of God that brings salvation for all people (Titus 2:11), "so that they may adorn the teaching of God our Savior in everything" (v. 10). We serve others gladly not begrudgingly, joyfully not resentfully. Only by means of the filling of the Spirit (Eph 5:18) and the mind of Christ (Phil 2:5) can servants of Christ serve others in this way.

Be Polite in Speech

Be Polite in Speech

Titus 2:9

The kind of submission called for here is demonstrated by "not talking back," literally, "speaking against." Servants of Christ do not back-talk or mouth off. They are not argumentative, contentious, or disagreeable. They do not gripe about their boss behind his back and compromise their testimony as a follower of Jesus Christ.

Words are powerful weapons. In a matter of seconds, a testimony built over a lifetime can be destroyed by a few careless words. The wisdom of Proverbs is crucial at this point:272

A person's speech is one of the clearest indications of what is in a person's heart. The servant of Christ will be polite in speech, especially when talking to and about his boss. This is the practical application of the gospel to the details of life, even our speech.

Be Principled in Your Service

Be Principled in Your Service

Titus 2:10

In addition to "not talking back," slaves are not to be found "stealing" or "pilfering" (NKJV). The servant of Christ is not a thief! Rather he is a man you can trust when you are not around. He is honest, dependable, a man of integrity. He does not take what belongs to another while justifying in his mind that he has earned it and that he deserves it.

This servant will go the extra mile in maintaining his financial accountability. There will be no inflated expense accounts, falsified time sheets, or unauthorized use of his employer's resources. From a paper clip to a corporate jet, he will conduct himself with absolute honesty and273 integrity. After all, he serves Christ, and he would never think of stealing from Jesus.

Be Public in Your Sincerity

Be Public in Your Sincerity

Titus 2:10

In contrast to "not talking back or stealing," the servant of Christ is to demonstrate "utter faithfulness." The conjunction "but" denotes a strong adversative, an emphatic rejection of what goes before it: "Not stealing but showing faithfulness." The word "demonstrating" means to show forth. The idea is that our faithfulness and fidelity to our masters is evident and visible to all. Our trustworthiness, reliability, and dependability are continually on display. No one needs to be looking over our shoulder. We are known for our loyalty and integrity. Others may cheat the boss but not us. Others may betray the boss but not us. Others may become embittered at their boss, especially if they serve a tyrant or bully. But not us. As servants of Christ, in stark and remarkable contrast, we will put on public display the gospel's transforming power that enables us to bless rather than curse, to serve rather than steal.

Be Praiseworthy of Your Savior

Be Praiseworthy of Your Savior

Titus 2:10

Being a faithful, honest, gracious, kind, and submissive servant has a noble end: to "adorn the teaching of God our Savior in everything." This kind of servant makes beautiful and attractive the teaching of God our Savior, and he does this in everything and in every way. Though he is a slave or servant, the one under authority makes gorgeous the things of God by his productive, pleasing, polite, principled, public service. It is indeed a praiseworthy service as it puts on display the character of God shining forth from one of His children. Hayne Griffin is right on target when he says,

The effect of individual Christian behavior on unbelievers should not be underestimated. Inevitably, unbelievers judge the gospel message by the lives of those who embrace it. As we live and identify ourselves as Christians, we can make the gospel message attractive and credible by our godly attitudes274 and behavior. However, if we are perceived as unloving and hypocritical, we provide unbelievers with good reason to be skeptical about the power of the gospel. Paul's exhortations, both to these Cretan groups and to Christians of every age, should alert us to the tremendous importance of being in reality what we profess in word. (Lea and Griffin, 1, 2 Timothy, Titus, 308)

In commenting on this verse, Spurgeon writes,

The life of the Christian, even if he is a servant, is to be an ornament of Christianity. Christ does not look for the ornament of His religion to the riches or the talents of His followers, but to their holy lives, "that they may adorn the doctrine of God our Savior in all things." ("Adorning the Gospel," in Metropolitan Tabernacle, 41:275)

This is godliness that is worthy of the praise of our Savior.

Conclusion

Conclusion

Why does Paul provide this charge to those who are under the authority of another? I think the answer is easily given. Without the mind of Christ, the filling of the Spirit, and a spiritual perspective on now and eternity, we will be,

• rebellious not submissive
• irritable not pleasant
• ugly not polite
• thieves not honest
• unfaithful not faithful
• an embarrassment not a blessing

to a Savior we say we adore.

When you are in the position of disadvantage, when you are the servant rather than the master, then you will discover if your faith is real and your profession genuine. It will not be by accident that you are in this position. A sovereign God put you there so that, by your life, those who see you will also see the beauty of your Lord, the beauty of Jesus as you serve others just as you would Jesus.275

Reflect and Discuss