The Bible and Slavery

Scott J. Kaczorowski | May 9, 2025

One of the frequent modern objections to the inspiration of the Scriptures is the biblical material related to slavery. If the Bible is inspired by God, why doesn’t it come out and condemn this horrific institution?^[1]See, e.g. the comments of Michael Shermer, The Moral Arc: How Science Makes Us Better People (New York: St. Martin’s Press, 2015), 197-198.

The Bible’s attitude toward slavery is complex. On the one hand there are certainly passages that allow slavery to exist as an institution even among the people of God in the Old Testament (Exod 21; Lev 25) and the New Testament (Eph 6:5-9; Col 3:22-4:1). But it’s hard to say that even the Old Testament treats slavery in itself as a good thing. The slavery of the Israelites in Egypt was something out of which Yahweh had to rescue them (Exod 20:2; Deut 5:6). Their slavery there is referred to as “burdens” (Exod 6:6) a “yoke” (Lev 26:13), and an “iron furnace” (Deut 4:20), and they groaned and cried out under it (Exod 2:23). This is a very negative portrayal of slavery and Yahweh’s rescue of the children of Israel from this situation is certainly a positive thing.

 

It’s not surprising then that we also see some of the ways the Bible mitigates slavery in many of the regulations of slavery in the Torah.^[2]Cf. before review John MacArthur, Ephesians, The MacArthur New Testament Commentary (Chicago, IL: Moody Publishers, 1986), 324; William J. Webb, Slaves, Women and Homosexuals: Exploring the … Continue reading In the Old Testament, God allowed Israel to take Gentiles as permanent slaves (Lev 25:44-46).^[3]Cf. ([mostly] before review) MacArthur, Ephesians, 324; Douglas Wilson, Black and Tan: Essays and Excursions on Slavery, Culture War, and Scripture in America (Moscow, ID: Canon Press, 2005), 51; cf. … Continue reading But things were supposed to be different with fellow Israelites.^[4]Cf. (before review) MacArthur, Ephesians, 324; Wilson, Black and Tan, 38, 50-51; cf. independently Sowell, Black Rednecks and White Liberals, 128. Israelite slaves were to be released after six years of work—in the year of jubilee (Exod 21:2; Lev 25:39-42, 54-55; Deut 15:12).^[5]Cf. before review MacArthur, Ephesians, 324; Webb, Slaves, Women and Homosexuals, 74, 247. And when they were released their (former) master was to provide them with livestock, grain, and wine (Deut 15:13-14).^[6]Cf. before review MacArthur, Ephesians, 324; Webb, Slaves, Women and Homosexuals, 74-75, 247. The logic behind this release was that God had redeemed Israel from being slaves in Egypt and this was in a certain sense incompatible with them becoming permanent slaves again (Lev 25:42, 55)^[7]Cf. before review Webb, Slaves, Women and Homosexuals, 95; MacArthur, Ephesians, 325. although Israelite slaves were allowed to enter into permanent slavery voluntarily (Exod 21:5-6; Deut 15:16-17).^[8]Cf. (before review) MacArthur, Ephesians, 324; Wilson, Black and Tan, 51. Israelite slaves it seems could also own possessions and even become rich (Lev 25:48-49).

 

Slaves (in general) where required to be able to rest on the Sabbath (Exod 20:10; Deut 5:14). If one killed a slave that master was to be put to death (Exod 21:20). Slaves could bring complaints against their masters (Job 31:13-14) (this is in a passage pre-dating Mosaic legislation). Job also recognizes the fundamental humanity of his slaves: “Did not he who made me in the womb make him? And did not one fashion us in the womb?” (Job 31:15).^[9]Scripture quotations unless otherwise indicated are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by … Continue reading Finally, and perhaps most importantly here, any slave could flee from his master and be given asylum by the wider community: “You shall not give up to his master a slave who has escaped from his master to you. He shall dwell with you, in your midst, in the place that he shall choose within one of your towns, wherever it suits him. You shall not wrong him” (Deut 23:15-16, ESV). This regulation essentially introduces an “escape clause” to the whole institution of slavery as such.

 

When read as a whole, the legislation in the Old Testament limits a master’s authority over his slaves in ancient Israel in various ways (so the slaves were not under the master’s absolute and total control) and even provides those slaves a way out of the institution of slavery itself—a point often overlooked in this dicussion.

 

We also need to recognize that the Bible does condemn slavery under certain circumstances.^[10]Cf. (somewhat) before review MacArthur, Ephesians, 323; Webb, Slaves, Women and Homosexuals, 75; Douglas J. Moo, The Letters to the Colossians and to Philemon, Pillar New Testament Commentary (Grand … Continue reading Exod 21:16 states, “‘Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death’” (ESV).^[11]Cf. before review MacArthur, Ephesians, 323; Webb, Slaves, Women and Homosexuals, 75 n.8; Benjamin Reaoch, Women, Slaves, and the Gender Debate: A Complementarian Response to the Redemptive-Movement … Continue reading Based on this Old Testament legislation,^[12]Cf. Reaoch, Women, Slaves, and the Gender Debate, 40. Paul lists “enslavers” among those condemned by the law of God in 1 Tim 1:9-10.^[13]Cf. (before review) Reaoch, Women, Slaves, and the Gender Debate, 16, 39, 95; Wilson, Black and Tan, 37, 54-55.

 

The Bible also makes statements about slavery that if carried to their logical conclusion would eventually have to lead to the end of the institution.^[14]Moo, The Letters to the Colossians and to Philemon, 296, 370, 373, 375 (quoting Lightfoot), 376-377; Webb, Slaves, Women and Homosexuals, 30, 35-37, 54-55, 57, 62, 73-74, 84, 153, 164, 180, 247, 254; … Continue reading For example, 1 Cor 7:23 states, “You were bought with a price; do not become bondservants of men” (ESV).^[15]Cf. Wilson, Black and Tan, 39, 54-55. The theological rationale here is similar to that found in Leviticus 25:42 which gives the reason Israelites were not to be forced into permanent slavery: “For they are my slaves, whom I brought out of the land of Egypt; they shall not be sold as slaves” (ESV marginal reading). There is a distinction in the Old Testament then between slaves who are Israelites and those who are not precisely because Yahweh had done something redemptive for Israel that he had not done for the rest of the world. But what if Yahweh were to do something redemptive for the entire world? The logic of verses like Lev 25:42, 55 would then apply to everyone. First Corinthians 7:23 nudges us in this very direction. Because of the redemption brought by Christ, Christians should not become slaves men. And, we need to add in this regard, the redemption brought by Christ extends at least in some sense to the whole world (1 Tim 2:6; 2 Pet 2:1).

 

For another example, Colossians 4:1 states, “Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven” (NIV). Now they must have been able to obey this command without releasing their slaves^[16]Cf. Wilson, Black and Tan, 53. or Paul would have just said, “Let your slaves go!” But what would ultimately be “just and fair?” If it becomes recognized that the institution of slavery is itself intrinsically unjust and unfair wouldn’t obedience to this command then move us away from the whole idea of slavery?

 

So the Bible doesn’t wave a magic wand and immediately get rid of all slavery.^[17]Cf. before review MacArthur, Ephesians, 323; cf. independently Hoehner, Ephesians, 804. It tolerates it and it mitigates it. All the while planting these little seeds that when they are full grown would blossom into the destruction of slavery!^[18]Moo, The Letters to the Colossians and to Philemon, 296, 370, 373, 375 (quoting Lightfoot), 376-377; Webb, Slaves, Women and Homosexuals, 30, 35-37, 54-55, 57, 62, 73-74, 84 (“seedbed”) (Blomberg … Continue reading Craig Blomberg is often quoted in this regard (and for good reason): “Paul sowed the seeds for a revolutionary alternative in Christ which in time could only but threaten social institutions of oppression.”^[19]Craig L. Blomberg, 1 Corinthians, NIV Application Commentary (Grand Rapids, MI: Zondervan, 1994), 148; as quoted in Webb, Slaves, Women and Homosexuals, 84.

 

It is also worth noting that many criticisms of the Bible’s approach to slavery are not sensitive to the cultural context in which it was written nor do they understand the impact that sudden abolition of slavery would have had on the ancient world. Douglas Moo offers us wise words of caution when we think about this issue from our cultural vantage point:

 

…freedom for the first-century slave was by no means an unqualified good thing. Again, we insist, we run the danger when discussing this issue of elevating “freedom” to a level of moral supremacy that was not recognized in first-century society—or in the Bible for that matter—and which reflects our own modern prejudice. A Christian slave owner who immediately released all his or her slaves might be condemning many of them to poverty and starvation.^[20]Moo, The Letters to the Colossians and to Philemon, 376.

 

So while we noted at the beginning of this post that Scripture does not treat slavery in itself as necessarily a good thing, we must also grapple with the reality that emancipation would not have had a positive effect for many ancient slaves. It could have actually had devastating effects on the very group of people that it was seeking to help. The key question for us then looking back is, How do you love your neighbor in that kind of societal context?^[21]Cf. Moo, The Letters to the Colossians and to Philemon, 372-373 (quoting Thompson); Wilson, Black and Tan, 55-56; independently Sowell, Black Rednecks and White Liberals, 148-152, 155, 162-163, 165, … Continue reading We have to seriously ask ourselves that question before we disparage how the Bible speaks to the issue of slavery.

 

One final theological point is relevant here. Theologians and philosophers have often wondered why a good God would decide to allow evil to exist in the world. But as we grapple with this question we must also remember that God did not simply decide that evil would be something that would happen to others. In the person of Christ, he experiences it himself. God in Christ would step into the world and suffer evil at the hands of men.^[22]Cf. Alvin Plantinga, Warranted Christian Belief (Oxford: Oxford University Press, 2000), 487 (similar), 488. Something similar happens with slavery in a certain sense. Philippians 2:6-7 says of Christ, “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant…” The word rendered “servant” there by the ESV is the Greek word doulos, the typical Greek word for slave. Christ becomes the slave of sinners^[23]Jack D. Kilcrease, The Doctrine of Atonement: From Luther to Forde (Eugene, OR: Wipf & Stock, 2018), 46 (following Martin Luther). (so to speak) as he dies for their sins. This should also be the attitude of Christians towards one another (John 13:12-17; Gal 5:13). Thus although God allowed slavery to exist as an institution for a time (as he has also allowed evil more generally to continue for a time) he has also allowed himself to be touched by those realities in Christ. And this should impact our outlook on the Bible and slavery.