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Does the Bible Condemn Slavery?

Mike Wencel, OceanSide church of Christ

 

Introduction

 

People have a lot of different reasons for rejecting God. They claim:

l  God makes (or at least allows) “bad” things to happen to “good” people (both of those terms are quite subjective)

l  God is too harsh in his punishments (e.g. the flood, Sodom and Gomorrah, plagues etc.)

l  A loving God would not sentence anyone to an eternity of suffering in hell

l  God allowed the evils of slavery to occur – This is the issue we will be focusing on tonight)

 

There are several problems with these types of arguments:

l  Man thinks he can understand God’s motivations and God’s mind. (He can’t - Isaiah 55:8  "For My thoughts are not your thoughts, Nor are your ways My ways," says the Lord. 

 

l  Man attributes man-made ideas and problems to God (e.g. cancer resulting from pollution, suffering/death from wars).

 

l  Man tends to generalize and make decisions and judgments with insufficient information (e.g. judging people by their appearance, making statements against the bible without really taking time to study and understand the Bible). The colloquial expression “going off half-cocked” applies here and it is defined in Merriam Webster as:  “to do or say something without preparing for it or thinking about it”. As Christians we must be careful not to fall into this trap.    

 

Û All three of these problematic ways of thinking play into the subject of slavery which we will delve into tonight.

 

Premise: People say that the bible does not condemn slavery – is that true?

Let’s look into God’s Word for some answers to this controversial question.


[ Notes on this page are from Nelsons Bible Dictionary (sections titles, bulleting, and some paraphrasing  by MW) ]

 

SLAVEa person bound in servitude to another human being as an instrument of labor; one who is no longer free and has no rights.

 

Forms of Slavery in Biblical Times

l Household or domestic slavery was its most common form; this is illustrated by Hagar, who lived in the home  

   of Abram and Sarai (Gen 16:1 {A}) and by Jesus in His parables (Mat 13:24-30 {B}; Mat 21:33-44 {C} ).

l State slavery, is illustrated by the Israelites’ experience under their Egyptian taskmasters (Exo 5:6-19 {D};

    Exo 13:3 {E} ), and later by Solomon, who enslaved some of the Canaanite peoples (1Ki 9:20 {F} ).

l Temple slavery is illustrated by the practice of Moses and Joshua, who assigned certain people as slaves to

   the Levites for Temple service (Num 31:25-47 {G}; Jos 9:21-27 {H} )

 

Acquisition of Slaves

l One could purchase slaves, as in the case of Joseph. He was sold into slavery by his brothers for 20 shekels of

   silver (Gen 37:28 {I} Israelites could also buy foreign slaves (Lev 25:44 {J} ).

l People captured in war frequently became slaves (Gen 14:21 {K}; Num 31:9 {L} ).

l Occasionally those who wanted slaves might kidnap them, but this practice was forbidden by Israelite law:

Exodus 21:16  "He who kidnaps a man and sells him, or if he is found in his hand, shall surely be put to death. 

   This practice was classified as sin:

1st Timothy 1:9-10  knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners … [10]  for fornicators, for sodomites, for kidnappers (KJV: “menstealers”) , for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine,

l The poor who were unable to pay their debts could offer themselves as slaves (Exo 21:2-6 {M}; Neh 5:1-5

   {N}).

l A thief who could not repay what he had stolen could also be sold as a slave.

l Children born of slave parents became “house-born slaves” (Gen 17:12-13 {O} ). Sometimes children would

   be taken as slaves in payment for debts (2Ki 4:1-7 {P} ).

 

Treatment of Slaves

Treatment of slaves generally depended on the character of the master (Gen 39:1-6 {Q}). But a set of regulations governed the treatment of domestic slaves (Exo 21; Deu 15). Repeatedly, Israel was instructed by the law not to rule over a fellow Israelite harshly (Lev 25:39 {R}; Deu 15:14 {S}). If a master beat a slave or harmed him, the law provided that the slave could go free (Exo 21:26-27 {T}); and the killing of a slave called for a penalty (Exo 21:20 {U}).

 

Achieving Freedom

l Slaves were allowed to secure their freedom. Under the law, no Hebrew was to be the permanent slave of

   another Hebrew. After six years of service, a slave was to be released (Exo 21:2 {V}; Deu 15:12 {W} )

l In the Year of Jubilee (once every 50 years), no matter how long a slave had served, he was to be released

   (Lev 25:37-43 {X}) If a slave desired to continue with his master, he would have a mark made in the ear; this  

    mark would signify that he had chosen to remain a slave (Exo 21:5-6 {Y} )

l A slave could also buy his freedom, or another person could buy his freedom for him (Lev 25:47-49 {Z}).

l [Smith’s Bible Dictionary, paraphrased MW] in the case of the death of a master with no son, the slave could

   be freed, as there would have been no one with the power to claim the slave, except a son.

 

The Biblical Warnings About Slavery

l The prophet Amos spoke woe to Gaza & Tyre for their practices of slave-trading entire populations (Amo 1:6-9 {AA}).

l As for Christians, the apostle Paul advised slaves to obey their masters (Eph 6:5 {AB}; Col 3:22 {AC}; Tit 2:9 {AD})

l Paul counseled believing slaves to seek freedom if they could (1Co 7:21 {AE} ).

l Since slave practices were part of the culture in biblical times, the Bible contains no direct call to abolish

   slavery. But the implications of the gospel, especially the ethic of love, stand in opposition to slavery.

l Both slave and free are called upon to receive the gospel of Jesus Christ. In Christ, social distinctions such as

   slavery no longer apply (Gal 3:28 {AF};  Col 3:11 {AG}); in Christ all are brothers and sisters.

 

Spiritual Slavery

Paul spoke of himself as a “servant,” a word sometimes rendered as “bondservant” but frequently also as “slave” of Christ (Rom 1:1 {AH}; Tit 1:1 {AI}).  A slave of Christ is ”A person who is wholly subject to the will of another; one who has no will of his own” [Webster]

 

Endnote

[Smith’s]  The whole tendency of the Bible legislation was to mitigate slavery, making it little more than hired service, and to abolish it, as indeed, it was practically abolished among the Jews six hundred years before Christ
Comments on the Book of  Philemon

 

[Smith’s Bible Dictionary]  the shortest and most personal of Paul’s epistles. Philemon tells the story of the conversion of a runaway slave, Onesimus, and the appeal to his owner, Philemon, to accept him back. The letter is warm and masterful, reminding us that the presence of Christ drastically changes every relationship in life.

 

[Easton’s Bible Dictionary]  It was written for the purpose of interceding for Onesimus, who had deserted his master Philemon and been “unprofitable” to him. Paul had found Onesimus at Rome, and had there been instrumental in his conversion, and now he sends him back to his master with this letter.

 

[International Standard Bible Encyclopedia] The charm and beauty of this epistle have been universally recognized. Its value to us as giving a glimpse of Paul's attitude toward slavery and his intimacy with a man like Philemon cannot be over-estimated.

 

[Vincent’s Word Studies]: Dr. Davidson says: “It puts Paul's character in a light which none other of his writings exhibit. The qualities which dictated its composition are eminently attractive. Dignity, generosity, prudence, friendship, politeness, skillful address, purity, are apparent. True delicacy, fine address, consummate courtesy, make it a unique specimen of the epistolary style. It shows the perfect Christian gentleman.

 

[R.C.H Lenski commentary] Paul shows perfect tact in this letter. He calls out all that is noble in Philemon. He touches all the motives that will induce Philemon to receive Onesimus back in a Christian manner. No excuse is offered for the slave’s running away. He ran away as a pagan, Paul returns him as a Christian. Philemon lost a heathen slave who had never served his master except in his heathen way. Paul gives him back a Christian slave who comes back to his master of his own accord, impelled by a Christian conscience, to make good his past grave fault and henceforth to serve his master in a truly Christian way. Paul’s letter meets the case with such perfection that every line becomes precious to those who desire to emulate the apostle’s spirit and the perfect way in which it reaches out toward another’s heart. The whole letter is of pure gold.

 


 

The Letter to Philemon

 

u A study of the book of Philemon in the New Testament will help us to see what the bible says about slaves and slavery.  

 

[1]  Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our beloved friend and fellow laborer, 

At the time of the writing of this letter ( around 60 A.D.)  Paul was in prison. The tone of this letter is remarkable upbeat and tender for a man in prison.

 

[2]  to the beloved Apphia, Archippus our fellow soldier, and to the church in your house:

We do not know anything about Apphia, her name (which means “Fruitful”  is mentioned nowhere else in scripture. Some speculate that she might have been Philemon’s wife.  

According to Smith’s Bible Dictionary, Archippus was a Christian teacher in Colossae. He was probably a member of Philemon's family (possibly his son). Archippus is only mentioned one other time in the Bible:

Colossians 4:17  And say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it." 

 

[3]  Grace to you and peace from God our Father and the Lord Jesus Christ. 

[4]  I thank my God, making mention of you always in my prayers, 

[5]  hearing of your love and faith which you have toward the Lord Jesus and toward all the saints, 

[6]  that the sharing of your faith may become effective by the acknowledgment of every good thing which is in

      you in Christ Jesus. 

[Popular NT commentary] Philemon had shown Paul that he had a strong faith, and had shared it with others, but Paul knew there was still more for Philemon to learn, and when learned it would make clearer still to him how he should behave in the matter of his slaves. To deal in a Christian manner with Onesimus is one of the good things for a full knowledge of which Paul intercedes with God on behalf of Philemon.

 

[7]  For we have great joy and consolation in your love, because the hearts of the saints have been refreshed by

      you, brother. 

High praise indeed from a man like Paul, who is not known to be a flatterer. We get a pretty good idea of the kind of man Philemon was and the Christian influence he had, and how fond Paul was of him. Strong says his name means “friendly”.  Thayer says “one who kisses”.

Paul mentions several admirable qualities of Philemon:

l He was beloved

l He was a laborer in God’s kingdom, not just a talker, but a doer.

l Held church in his house, and so was a hospitable person

l He loved the Lord

l He loved the saints

l Actively shared his faith with others

l Brought joy and consolation to Paul and his fellow workers

l The saints had been refreshed by him

l Considered a brother by Paul. One of the definitions of the word brother given by Thayer is “a fellow believer, united to another by the bond of affection”. By using this title Paul is fully acknowledging that in all of these acts Philemon had shown himself a true brother to Paul, and is now being called on to show himself as such a brother by the way in which he would receive Onesimus.

 

[8]  Therefore, though I might be very bold in Christ to command you what is fitting, 

Because of Paul’s close relationship to Philemon, he feels comfortable asking him a bold favor.  


 

[9]  yet for love's sake I rather appeal to you—being such a one as Paul, the aged, and now also a prisoner of

      Jesus Christ 

[Lenski] Notice that Paul being an apostle with high authority, could have simply commanded Philemon, but in this case he does not do that. Nowhere in this letter does Paul give an intimation of authority. Paul knows a much more powerful motive, namely the appeal to Christian love. He is writing to Philemon as a brother and as a brother Philemon will respond. No higher compliment can be accorded to any Christian.  Paul prefers to put the whole matter solely on this highest plane of your love, intelligent and purposeful Christian love. This means Paul knows Philemon has such a love and will exercise it when he is urged to do so. Paul thus doubles his sincere compliment.

 

Paul mentions his old age here to show that he has been in his work for a long time, from such a person one might well take a frank and open order that is given in Christ’s name but not so readily from a younger man, a beginner in the work. Paul has been in the works for a long time and is now even suffering because of that work and he is to that extent a martyr in the great cause in which Philemon too was a joint worker. One would, therefore, all the more take an order frankly given in Christ from such an old man. Paul knows that Philemon would certainly do so.

 

[10]  I appeal to you for my son Onesimus, whom I have begotten while in my chains,  [11] who once was

       unprofitable to you, but now is profitable to you and to me. 

The name Onesimus means profitable or useful.

When hearing Paul refer to Onesimus as his son, Philemon may have been reminded of his own conversion under Paul’s tutelage, and this would have undoubtedly warmed his heart and made him more receptive to Paul’s plea. 

 

[Lenski] Paul is calling out all that is noblest and highest in Philemon’s heart. The very fact that he appeals only to the highest, lifts Philemon up to that level and impels him to act on that level. Paul could do that so perfectly because he himself lived on that high level. Lesson: This is why we fail, for often we try to move people to act on this high-level when so much in our own lives shows that we ourselves do not perform on that level. That makes our urging insincere, and no insincerity in this field has ever been successfully hidden, people detected intuitively.

 

His calling Onesimus his son, expresses the tender love one might have for a child, but also implies a level of immaturity as Onesimus was still a “babe in Christ”, and in this condition needs much tender care so that his newfound faith might not suffer or die. Paul places the word “son” before Onesimus to touch Philemon’s heart and perhaps remind him of the time when he himself was just a babe in Christ.

 

Paul’s use of the word unprofitable (or useless in some translations) to describe Onesimus’ actions (not his character), at the time when he had run away. As an escapee he was no longer useful or profitable for Philemon. But now that he is a brother in Christ, and being returned to Philemon, he can once more be profitable to him, and possibly to other slaves in Philemon’s employ, sharing his faith with them and demonstrating Christian love for them and their master.

 

[12]  I am sending him back. You therefore receive him, that is, my own heart, 

When Paul refers to Onesimus as his own heart, the word means “the seat of the tender affections, especially kindness, benevolence, compassion, mercy).  It would be hard to think of a more tender way of expressing Paul’s love for Onesimus than “my own heart”).


 

[13]  whom I wished to keep with me, that on your behalf he might minister to me in my chains for the gospel.  [14]  But without your consent I wanted to do nothing, that your good deed might not be by compulsion, as it

       were, but voluntary. 

Paul must have trusted that Philemon when so urged, would treat Onesimus with love, or else he would not have been able to send Onesimus back in good conscience.

 

Here, he humbles himself and asks Philemon’s permission to let Onesimus stay with him for a while, rather than commanding Philemon to do so.

 

Once Philemon understood how valuable Onesimus was to Paul, Paul is hoping that Philemon will understand that Onesimus could be equally useful to him, and hopes that Philemon will hold him in as tender a regard as Paul does. 

 

It is a masterful piece of strategy that Paul tells Philemon that he wants to retain Onesimus so that “On your behalf he might minister to me”. Paul is saying that Onesimus is acting as a proxy for Philemon, and Philemon’s refusal to allow Onesimus to stay with Paul, would be akin to Philemon saying he himself was not interested in ministering to Paul.

 

[Lenski] Onesimus, once converted, became so devoted and so helpful to Paul that Paul desired to retain him as a personal attendant during the time that he remained a prisoner in Rome. How long that would be Paul could not tell. When Paul was freed, Onesimus would be to his master. Onesimus had put his entire heart into serving Paul, so that Paul doubly loved the man.  

 

[15]  For perhaps he departed for a while for this purpose, that you might receive him forever, 

[16]  no longer as a slave but more than a slave—a beloved brother, especially to me but how much more to

       you, both in the flesh and in the Lord. 

[Lenski] Paul says “perhaps” for God’s providential purposes are veiled, even Paul can speak of them only tentatively. The slave ran away, now he comes back.  Paul urges Philemon to consider what God seems to be doing in his matter. Paul suggests that God wanted to bless Philemon by taking away his slave in order to return him as “more than a slave” namely as one who is now to be a beloved brother, a Christian slave, who as such would serve his master in the conscientious and devoted way that no pagan slave achieves. When he thinks of this purpose of providence he cannot possibly be harsh with his slave who is now so wonderfully changed.  The longer Philemon has this slave present in his home, and at the same time is united with Philemon in the Lord, the more will Philemon find him beloved, more beloved than Paul had found him during their brief contact in Rome.

 

 [17]  If then you count me as a partner, receive him as you would me. 

Paul, knowing how much Philemon respects him, asks him to receive Onesimus just as if he were Paul. Would Philemon be harsh or mistreat Paul? Certainly not. Would Philemon welcome Paul with open arms? Certainly. Paul asks him to treat Onesimus in the same way, because Onesimus is now a brother in Christ just as Paul is.  Another piece of effective strategy by Paul.


 

[18]  But if he has wronged you or owes anything, put that on my account. 

[19]  I, Paul, am writing with my own hand. I will repay—not to mention to you that you owe me even your own  

       self besides. 

Lenski goes against the opinion of some commentators who infer from this verse that Onesimus stole from Philemon before he fled. He says that if that were the case Paul would have known about it because Onesimus would surely have confessed it to Paul, when Paul taught him about repentance. In that case Paul would have no reason to have said “If he has wronged you”. He would have simply acknowledged the fact and asked Philemon to pardon him for that transgression. Lenski contends that the debt is rather the cost of the amount of work that Onesimus did not do after he escaped. Perhaps Philemon had to hire a paid worker to do Onesimus’ work. And Paul volunteers to repay that amount to Philemon, if indeed that is necessary to get Philemon to accept Onesimus back without out any misgivings. Paul wants there to be no obstacles or hindrances to Philemon’s wholehearted reception of Onesimus.  

 

[Coffman] This magnanimous action upon Paul's part in taking unto himself the whole debt of Onesimus is similar to the fact of Christ's assumption on the part of any sinner saved by grace, the whole of the sinner's debt, which, as in the case of Onesimus, is utterly beyond the power of the sinner to discharge himself. No more wonderful lines were ever written of one brother's action upon behalf of another. It is of this supremely important truth that Paul here speaks in somewhat of a veiled manner, reminding Philemon of the debt which once he the master owed, and how it was all discharged in Christ.

 

[20]  Yes, brother, let me have joy from you in the Lord; refresh my heart in the Lord. 

Paul would be joyful knowing that Onesimus would be received by his master in Christian love. All Christians should experience joy when a brother or sister experiences good fortune.

[Barnes] The phrase “in the Lord,” here seems to mean that, if this request was granted, Paul would recognize the hand of the Lord in it, and would receive it as a favor from the Lord.

 

[21]  Having confidence in your obedience, I write to you, knowing that you will do even more than I say. 

Again Paul commends Philemon for his obedience to the law of Christ, and encourages him to do even more for the Lord. Paul “knows” (is fully confident) that Philemon can achieve these high goals.

 

[22]  But, meanwhile, also prepare a guest room for me, for I trust that through your prayers I shall be granted

       to you. 

Paul doesn’t let his present circumstance in prison darken his hopes and aspirations for the future. He trusts that God will answer the prayers of Philemon and the other Christians around him, that Paul will soon be freed and be able to return to see Philemon and his other friends in the area.

  

[23] Epaphras, my fellow prisoner in Christ Jesus, greets you, 

In relation to the phrase “Epaphras, my fellow prisoner”, Lipscomb states: “Epaphras lived in Colosse. He seems to have been a messenger going between Paul and the churches, and may have been imprisoned at this time, or he may have suffered imprisonment at some former period, and Paul called him his fellow prisoner on that account.”

 

[24] as do Mark, Aristarchus, Demas, Luke, my fellow laborers. 

[25] The grace of our Lord Jesus Christ be with your spirit. Amen.

Paul address this wish not only to Philemon, but to all the people mentioned in the greet in verse 2

 


 

Lessons for Today:

 

l The word “slavery” cannot accurately be used as a blanket term to refer to slavery throughout the ages, because as we have learned, first century slavery was markedly different than 18th and 19th century slavery.

 

l Tactfulness and encouragement are much more effective ways to stimulate people into action that badgering or authoritarianism.

 

l The gospel plan of salvation is for all. No one is beyond its power to save.

Galatians 3:28  There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

 

l I must love my Christian brothers and sisters as “my own heart” with a tender love, like Paul had for Onesimus, regardless of their physical characteristics.

 

l Just because one does not condemn something outright, does not necessarily mean that one is in favor of it. Just because Paul did not call for an end to slavery, does not mean he approved of it. His mission was not to end slavery, but to try to bring all men into the family of Christ, and to teach men the Christ-like way of interacting with their families, their Christian brothers and sisters, their co-workers, their slaves, their masters.

 

l The master/slave relationship is a picture of our relationship to God, both before and after our conversion to Christianity.  Before our conversion we were slaves to sin and Satan was our master. After our conversion we are slaves to Christ and he is our master. Is slavery in this sense a negative? Absolutely not.  Paul considered it a privilege:

Galatians 1:10  For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.  

 

 


Appendix      (scriptures refenced on page 2)

 

{A}  Genesis 16:1  Now Sarai, Abram's wife, had borne him no children. And she had an Egyptian maidservant whose name was Hagar.

 

{B}  Matthew 13:24-28  Another parable He put forth to them, saying: "The kingdom of heaven is like a man who sowed good seed in his field;  25 -  but while men slept, his enemy came and sowed tares among the wheat and went his way.  26 -  But when the grain had sprouted and produced a crop, then the tares also appeared.  27 -  So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?'  28 -  He said to them, 'An enemy has done this.' The servants said to him, 'Do you want us then to go and gather them up?'

 

{C}  Matthew 21:33-41  "Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country.  34 -  Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit.  35 -  And the vinedressers took his servants, beat one, killed one, and stoned another.  36 -  Again he sent other servants, more than the first, and they did likewise to them.  37 -  Then last of all he sent his son to them, saying, 'They will respect my son.'  38 -  But when the vinedressers saw the son, they said among themselves, 'This is the heir. Come, let us kill him and seize his inheritance.'  39 -  So they took him and cast him out of the vineyard and killed him.  40 -  "Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  41 -  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."

 

{D}  Exodus 5:6-19  So the same day Pharaoh commanded the taskmasters of the people and their officers, saying,  7 -  "You shall no longer give the people straw to make brick as before. Let them go and gather straw for themselves.  8 -  And you shall lay on them the quota of bricks which they made before. You shall not reduce it. For they are idle; therefore they cry out, saying, 'Let us go and sacrifice to our God.'  9 -  Let more work be laid on the men, that they may labor in it, and let them not regard false words."  10 -  And the taskmasters of the people and their officers went out and spoke to the people, saying, "Thus says Pharaoh: 'I will not give you straw.  11 -  Go, get yourselves straw where you can find it; yet none of your work will be reduced.' "  12 -  So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.  13 -  And the taskmasters forced them to hurry, saying, "Fulfill your work, your daily quota, as when there was straw."  14 -  Also the officers of the children of Israel, whom Pharaoh's taskmasters had set over them, were beaten and were asked, "Why have you not fulfilled your task in making brick both yesterday and today, as before?"  15 -  Then the officers of the children of Israel came and cried out to Pharaoh, saying, "Why are you dealing thus with your servants?  16 -  There is no straw given to your servants, and they say to us, 'Make brick!' And indeed your servants are beaten, but the fault is in your own people."  17 -  But he said, "You are idle! Idle! Therefore you say, 'Let us go and sacrifice to the Lord.'  18 -  Therefore go now and work; for no straw shall be given you, yet you shall deliver the quota of bricks."  19 -  And the officers of the children of Israel saw that they were in trouble after it was said, "You shall not reduce any bricks from your daily quota."

 

{E}  Exodus 13:3  And Moses said to the people: "Remember this day in which you went out of Egypt, out of the house of bondage; for by strength of hand the Lord brought you out of this place. No leavened bread shall be eaten.

 

{F}  1 Kings 9:20-21  All the people who were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not of the children of Israel—  21 -  that is, their descendants who were left in the land after them, whom the children of Israel had not been able to destroy completely—from these Solomon raised forced labor, as it is to this day.

 

{G}  Numbers 31:25-47  Now the Lord spoke to Moses, saying:  26 -  "Count up the plunder that was taken—of man and beast—you and Eleazar the priest and the chief fathers of the congregation;  27 -  and divide the plunder into two parts, between those who took part in the war, who went out to battle, and all the congregation.  28 -  And levy a tribute for the Lord on the men of war who went out to battle: one of every five hundred of the persons, the cattle, the donkeys, and the sheep;  29 -  take it from their half, and give it to Eleazar the priest as a heave offering to the Lord.  30 -  And from the children of Israel's half you shall take one of every fifty, drawn from the persons, the cattle, the donkeys, and the sheep, from all the livestock, and give them to the Levites who keep charge of the tabernacle of the Lord."  31 -  So Moses and Eleazar the priest did as the Lord commanded Moses.  32 -  The booty remaining from the plunder, which the men of war had taken, was six hundred and seventy-five thousand sheep,  33 -  seventy-two thousand cattle,  34 -  sixty-one thousand donkeys,  35 -  and thirty-two thousand persons in all, of women who had not known a man intimately.  36 -  And the half, the portion for those who had gone out to war, was in number three hundred and thirty-seven thousand five hundred sheep;  37 -  and the Lord's tribute of the sheep was six hundred and seventy-five.  38 -  The cattle were thirty-six thousand, of which the Lord's tribute was seventy-two.  39 -  The donkeys were thirty thousand five hundred, of which the Lord's tribute was sixty-one.  40 -  The persons were sixteen thousand, of which the Lord's tribute was thirty-two persons.  41 -  So Moses gave the tribute which was the Lord's heave offering to Eleazar the priest, as the Lord commanded Moses.  42 -  And from the children of Israel's half, which Moses separated from the men who fought—  43 -  now the half belonging to the congregation was three hundred and thirty-seven thousand five hundred sheep,  44 -  thirty-six thousand cattle,  45 -  thirty thousand five hundred donkeys,  46 -  and sixteen thousand persons—  47 -  and from the children of Israel's half Moses took one of every fifty, drawn from man and beast, and gave them to the Levites, who kept charge of the tabernacle of the Lord, as the Lord commanded Moses.

 

{H}  Joshua 9:21-27  And the rulers said to them, "Let them live, but let them be woodcutters and water carriers for all the congregation, as the rulers had promised them."  22 -  Then Joshua called for them, and he spoke to them, saying, "Why have you deceived us, saying, 'We are very far from you,' when you dwell near us?  23 -  Now therefore, you are cursed, and none of you shall be freed from being slaves—woodcutters and water carriers for the house of my God."  24 -  So they answered Joshua and said, "Because your servants were clearly told that the Lord your God commanded His servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you; therefore we were very much afraid for our lives because of you, and have done this thing.  25 -  And now, here we are, in your hands; do with us as it seems good and right to do to us."  26 -  So he did to them, and delivered them out of the hand of the children of Israel, so that they did not kill them.  27 -  And that day Joshua made them woodcutters and water carriers for the congregation and for the altar of the Lord, in the place which He would choose, even to this day.

 

{I}  Genesis 37:28  Then Midianite traders passed by; so the brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. And they took Joseph to Egypt.

 

{J}  Leviticus 25:44  And as for your male and female slaves whom you may have—from the nations that are around you, from them you may buy male and female slaves.

 

{K}  Genesis 14:21-23  Now the king of Sodom said to Abram, "Give me the persons, and take the goods for yourself."  22 -  But Abram said to the king of Sodom, "I have raised my hand to the Lord, God Most High, the Possessor of heaven and earth,  23 -  that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, 'I have made Abram rich'—

 

{L}  Numbers 31:9  And the children of Israel took the women of Midian captive, with their little ones, and took as spoil all their cattle, all their flocks, and all their goods.

 

{M}  Exodus 21:2-6  If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing.  3 -  If he comes in by himself, he shall go out by himself; if he comes in married, then his wife shall go out with him.  4 -  If his master has given him a wife, and she has borne him sons or daughters, the wife and her children shall be her master's, and he shall go out by himself.  5 -  But if the servant plainly says, 'I love my master, my wife, and my children; I will not go out free,'  6 -  then his master shall bring him to the judges. He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl; and he shall serve him forever.

 

{N}  Nehemiah 5:1-5  And there was a great outcry of the people and their wives against their Jewish brethren.  2 -  For there were those who said, "We, our sons, and our daughters are many; therefore let us get grain, that we may eat and live."  3 -  There were also some who said, "We have mortgaged our lands and vineyards and houses, that we might buy grain because of the famine."  4 -  There were also those who said, "We have borrowed money for the king's tax on our lands and vineyards.  5 -  Yet now our flesh is as the flesh of our brethren, our children as their children; and indeed we are forcing our sons and our daughters to be slaves, and some of our daughters have been brought into slavery. It is not in our power to redeem them, for other men have our lands and vineyards."

 

{O}  Genesis 17:13  He who is born in your house and he who is bought with your money must be circumcised, and My covenant shall be in your flesh for an everlasting covenant.

 

{P}  2 Kings 4:1-7  A certain woman of the wives of the sons of the prophets cried out to Elisha, saying, "Your servant my husband is dead, and you know that your servant feared the Lord. And the creditor is coming to take my two sons to be his slaves."  2 -  So Elisha said to her, "What shall I do for you? Tell me, what do you have in the house?" And she said, "Your maidservant has nothing in the house but a jar of oil."  3 -  Then he said, "Go, borrow vessels from everywhere, from all your neighbors—empty vessels; do not gather just a few.  4 -  And when you have come in, you shall shut the door behind you and your sons; then pour it into all those vessels, and set aside the full ones."  5 -  So she went from him and shut the door behind her and her sons, who brought the vessels to her; and she poured it out.  6 -  Now it came to pass, when the vessels were full, that she said to her son, "Bring me another vessel." And he said to her, "There is not another vessel." So the oil ceased.  7 -  Then she came and told the man of God. And he said, "Go, sell the oil and pay your debt; and you and your sons live on the rest."

 

{Q}  Genesis 39:1-6  Now Joseph had been taken down to Egypt. And Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him from the Ishmaelites who had taken him down there.  2 -  The Lord was with Joseph, and he was a successful man; and he was in the house of his master the Egyptian.  3 -  And his master saw that the Lord was with him and that the Lord made all he did to prosper in his hand.  4 -  So Joseph found favor in his sight, and served him. Then he made him overseer of his house, and all that he had he put under his authority.  5 -  So it was, from the time that he had made him overseer of his house and all that he had, that the Lord blessed the Egyptian's house for Joseph's sake; and the blessing of the Lord was on all that he had in the house and in the field.  6 -  Thus he left all that he had in Joseph's hand, and he did not know what he had except for the bread which he ate. Now Joseph was handsome in form and appearance.

 

{R}  Leviticus 25:39  'And if one of your brethren who dwells by you becomes poor, and sells himself to you, you shall not compel him to serve as a slave.

 

{S}  Deuteronomy 15:13-14  And when you send him away free from you, you shall not let him go away empty-handed;  14 -  you shall supply him liberally from your flock, from your threshing floor, and from your winepress. From what the Lord has blessed you with, you shall give to him.

 

{T}  Exodus 21:26-27  "If a man strikes the eye of his male or female servant, and destroys it, he shall let him go free for the sake of his eye.  27 -  And if he knocks out the tooth of his male or female servant, he shall let him go free for the sake of his tooth.

 

{U}  Exodus 21:20  "And if a man beats his male or female servant with a rod, so that he dies under his hand, he shall surely be punished.

 

{V}  Exodus 21:2-3  If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing.  3 -  If he comes in by himself, he shall go out by himself; if he comes in married, then his wife shall go out with him.

 

{W}  Deuteronomy 15:12  "If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go free from you.

 

{X}  Leviticus 25:37-43  You shall not lend him your money for usury, nor lend him your food at a profit.  38 -  I am the Lord your God, who brought you out of the land of Egypt, to give you the land of Canaan and to be your God.  39 -  'And if one of your brethren who dwells by you becomes poor, and sells himself to you, you shall not compel him to serve as a slave.  40 -  As a hired servant and a sojourner he shall be with you, and shall serve you until the Year of Jubilee.  41 -  And then he shall depart from you—he and his children with him—and shall return to his own family. He shall return to the possession of his fathers.  42 -  For they are My servants, whom I brought out of the land of Egypt; they shall not be sold as slaves.  43 -  You shall not rule over him with rigor, but you shall fear your God.

 

{Y}  Exodus 21:5-6  But if the servant plainly says, 'I love my master, my wife, and my children; I will not go out free,'  6 -  then his master shall bring him to the judges. He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl; and he shall serve him forever.

 

{Z}  Leviticus 25:47-49  'Now if a sojourner or stranger close to you becomes rich, and one of your brethren who dwells by him becomes poor, and sells himself to the stranger or sojourner close to you, or to a member of the stranger's family,  48 -  after he is sold he may be redeemed again. One of his brothers may redeem him;  49 -  or his uncle or his uncle's son may redeem him; or anyone who is near of kin to him in his family may redeem him; or if he is able he may redeem himself.

 

{AA}  Amos 1:6-9  Thus says the Lord: "For three transgressions of Gaza, and for four, I will not turn away its punishment, Because they took captive the whole captivity To deliver them up to Edom.  7 -  But I will send a fire upon the wall of Gaza, Which shall devour its palaces.  8 -  I will cut off the inhabitant from Ashdod, And the one who holds the scepter from Ashkelon; I will turn My hand against Ekron, And the remnant of the Philistines shall perish," Says the Lord GOD.  9 -  Thus says the Lord: "For three transgressions of Tyre, and for four, I will not turn away its punishment, Because they delivered up the whole captivity to Edom, And did not remember the covenant of brotherhood.

 

{AB}  Ephesians 6:5  Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;

 

{AC}  Colossians 3:22  Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

 

{AD}  Titus 2:9  Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

 

{AE}  1 Corinthians 7:21  Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it.

 

{AF}  Galatians 3:28  There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

 

{AG}  Colossians 3:11  where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.

 

{AH}  Romans 1:1  Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God

 

{AI}  Titus 1:1  Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God's elect and the acknowledgment of the truth which accords with godliness,