Does the Bible approve of slavery?

What happens when ancient sacred texts intersect with modern ethical questions? This challenge confronts anyone who explores biblical passages referring to slavery while commemorating Juneteenth—the day marking the emancipation of those enslaved in the United States.

It's sometimes falsely claimed that the Bible supports and approves of slavery. That's not the case, in fact. Quite the opposite.

To get there, we have to understand historical context, linguistic precision, and theological coherence.

 

The Biblical Context of Slavery

Scripture contains numerous references to slavery (Hebrew: עֶבֶד, 'ebed; Greek: δοῦλος, doulos), but these require nuanced understanding rather than superficial reading. The ancient servitude systems differed fundamentally from the race-based chattel slavery practiced in American history—a distinction that transforms our interpretation of these texts.

Old Testament Regulations

Exodus 21:2-6 

"When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing" (Ex 21:2).

The Hebrew term עֶבֶד ('ebed) encompasses various forms of servitude—from voluntary contracted labor to involuntary servitude—but never the absolute ownership of persons as property. The verb קָנָה (qanah, "to buy") refers to acquiring contracted labor, not purchasing human beings as chattel. This passage establishes time limits—six years maximum—creating a temporary arrangement unlike American slavery's permanent bondage. The Hebrew יֵצֵא לַחָפְשִׁי חִנָּם (yetse lachofshi chinam, "shall go out free, for nothing") establishes automatic liberation without payment or conditions.

The significance cannot be overstated: biblical law limited servitude's duration, protected servants' dignity, and ensured their eventual freedom—principles systematically violated by American slavery.

 

Leviticus 25:39-43 

"If your brother becomes poor beside you and sells himself to you, you shall not make him serve as a slave: he shall be with you as a hired worker and as a sojourner" (Lev 25:39-40).

The Hebrew verb מָכַר (makar, "sells himself") indicates voluntary contractual servitude due to economic necessity—not forced enslavement. The prohibition against treating such persons כַּעֲבֹדַת עָבֶד (ka'avodat 'aved, "as slave service") demonstrates a fundamental distinction between hired service and dehumanizing slavery. The text explicitly commands treating the indentured servant כְּשָׂכִיר כְּתוֹשָׁב (k'sachir k'toshav, "as a hired worker and sojourner"), preserving their personhood.

This passage undermines any attempt to justify chattel slavery biblically. The text explicitly forbids treating even voluntary servants as property, instead mandating they be treated as dignified employees.

 

Deuteronomy 23:15-16 

"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).

 

This passage directly contradicts American slave codes that criminalized harboring fugitive slaves. The Hebrew phrase לֹא תַסְגִּיר (lo tasgir, "you shall not surrender") establishes legal protection for escaped slaves. The command בַּטּוֹב לוֹ לֹא תּוֹנֶנּוּ (batov lo lo tonenu, "wherever it suits him. You shall not wrong him") grants the former slave autonomy and legal protection.

 

Had American law followed biblical principles, the Underground Railroad would have been unnecessary. Scripture commanded protection for those fleeing bondage—a radical concept that directly opposed the Fugitive Slave Acts.

 

New Testament Perspectives

 

1 Corinthians 7:21-23 

"Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. You were bought with a price; do not become bondservants of men" (1 Cor 7:21-23).

Paul's Greek phrase εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι (ei kai dynasai eleutheros genesthai, mallon chrēsai) encourages slaves to obtain freedom when possible. The statement ἠγοράσθητε τιμῆς (ēgorasthēte timēs, "you were bought with a price") establishes all believers' ultimate allegiance to Christ, creating a theological foundation that undermines human enslavement.

Paul's logic is revolutionary: if Christ has purchased believers with his blood, how can any human claim ownership of another? The spiritual reality contradicts and ultimately undermines the social institution.

 

Galatians 3:28 

"There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus" (Gal 3:28).

The Greek construction οὐκ ἔνι (ouk eni, "there is not") followed by these social categories establishes the radical equality of all persons in Christ. The term εἷς (heis, "one") indicates not merely unity but equality of status. This theological principle fundamentally contradicts any social system that assigns different human value based on status.

While Paul doesn't explicitly call for immediate social revolution, he plants seeds that inevitably grow toward liberation. The theological reality—equality in Christ—creates cognitive dissonance with the social reality of slavery that ultimately proves unsustainable.

 

Philemon 

Paul's letter to Philemon concerning the runaway slave Onesimus reveals a transformative ethic: "Perhaps this is why he was parted from you for a while, that you might have him back forever, no longer as a bondservant but more than a bondservant, as a beloved brother" (Phlm 15-16).

The Greek phrase οὐκέτι ὡς δοῦλον ἀλλʼ ὑπὲρ δοῦλον (ouketi hōs doulon all' hyper doulon, "no longer as a slave but more than a slave") indicates a fundamental transformation of relationship. The term ἀδελφὸν ἀγαπητόν (adelphon agapēton, "beloved brother") establishes kinship that transcends social status.

Paul doesn't merely ask Philemon to treat Onesimus better while maintaining the master-slave relationship; he calls for a complete reconceptualization of their relationship based on brotherhood in Christ. Can one truly enslave a brother? The question answers itself.

 

Theological Analysis

Divine Accommodation

Scripture's regulations on slavery represent not divine endorsement but accommodation to human sinfulness and historical circumstances. The Bible regulates practices it doesn't necessarily approve—just as divorce was permitted "because of your hardness of heart" though it was "not so from the beginning" (Mt 19:8).

While it's true that there's an exhortation for slaves to "obey" their masters in a few of Paul's writings (and in 1 Peter) the thrust here is not that slavery is okay. Rather, it's in the light of the fact that slavery no longer has a place for Christians, the way to correct the problem in society isn't through violent revolt, but through the spread of the Gospel.

In other words, if you're a slave who becomes a Christian, what witness would it give to a world where "slavery" is accepted that on account of Jesus you're rebelling outright, and being violent toward your master? This is along the lines of Paul's exhortation that it's actually better to suffer evil, to be wronged, than to present the wrong witness to the world (1 Cor. 6:9). While Paul's talking about believers suing each other in the courts, the "obey your masters" text is similar.

We find freedom from slavery, and from all things, in the Gospel, that comes not by force, but by invitation. As slave owners know Christ, they're encouraged by the Gospel to realize the consistency of their faith and free their slaves (as we see in the book of Philemon).

This principle of divine accommodation recognizes God's pedagogy works progressively within human history. Something might be wrong, but the way to confront it isn't necessarily through violent revolution. Change happens, but when we try to force change on the world overnight, we often create more evils than we're seeking to eliminate. That means we work for justice with faith that as the Kingdom of God comes, justice will ultimately prevail.

 

Progressive Revelation

The biblical narrative demonstrates a progressive revelation that moves toward greater human freedom and dignity. This progression reaches its climax in Christ, who "came not to be served but to serve" (Mk 10:45) and who inaugurated his ministry by proclaiming "liberty to the captives" (Lk 4:18).

Scripture must be read as a developing story, not a static rulebook. The trajectory of biblical ethics moves consistently toward liberation—from the Exodus (God's paradigmatic act of liberation) to Jesus's proclamation of jubilee to the early church's radical equality.

 

The Creation Foundation

Genesis establishes that all humans are created in God's image (צֶלֶם, tselem) and likeness (דְּמוּת, demut), possessing inherent dignity that slavery violates (Gen 1:26-27). This anthropological foundation provides the theological basis for rejecting slavery as incompatible with divine intention.

The imago Dei doctrine establishes human equality more fundamentally than any social system. As we reflect on the biblical texts regarding slavery in light of Juneteenth, we are compelled to recognize the inherent worth and value of every person, regardless of their social status or circumstances. The call to see each other as beloved brothers and sisters in Christ transcends any systems of oppression or dehumanization. It is a radical call to love, respect, and uplift one another, reflecting the divine image implanted within each of us.

 

In Jesus’ name,

 

Judah