Tag: slave

Surrender

Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness? But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered; and being made free from sin, ye became servants of righteousness (Romans 6:16-18).

“Slave” is not exactly the type of job to which many people would aspire.

The ancient world was supported and made possible by slaves. Slaves worked fields, quarried mines, educated children, cleaned clothes and dishes, prepared food, and an innumerable host of other tasks. Their hard work allowed their masters to enjoy the leisure time they expended in noble and less than noble pursuits: philosophy, politics, scientific exploration, symposia, debauchery, etc. While the Roman system of slavery was not nearly as brutal as that of the American South from the 1600s until the 1800s, the life of the slave was still not very pleasant. They were property, supposed to be invisible, always serving at the behest of their master. Some would gain their freedom; many others would not.

Slaves had no social clout and little standing; people did not voluntarily sign up to become slaves. We can only imagine how astonishing and controversial the message of Jesus of Nazareth and His Kingdom would have sounded to ancient ears when He affirmed the value of serving others and being as a slave (Matthew 20:25-28). It would have seemed quite strange to many to hear many of the great Apostles call themselves the slaves of Jesus (e.g. Paul in Romans 1:1, Peter in 2 Peter 1:1). Who would voluntarily decide to consider themselves a slave to anyone?

As Paul is attempting to explain how Christians are not under law but under grace he speaks of how Christians are “servants” (Greek douloi, properly “slaves”) to whomever they obey (Romans 6:16-18). In such a view everyone is a slave; true freedom is illusory. The only question involves precisely whom one will serve. Paul frames the experience of coming to the understanding of Jesus as the Christ, the Son of God, repentance, and the conversion process in general as making the choice to no longer serve sin unto death and condemnation but to serve righteousness in obedience according to the standard of teaching to which Christians have been committed, that is, the Gospel of Christ. Paul does not deny that a free will choice was involved; believers choose to serve righteousness and not sin. Nevertheless the choice was rather circumscribed: continue to serve sin in whatever guise you want to call it, be it idols, self, lusts, etc., or serve God in Christ. With such a perspective we better understand why it would be that early Christians called themselves slaves of Jesus; far better to be a slave of Jesus than to be a slave to the ways of the world!

It is also interesting to note how the Romans obtained their slaves. Some slaves were born into slavery. Others entered slavery on account of debt. Yet the Romans obtained a large number of their slaves from their conquests in war. The people who did not die but who surrendered to the Roman forces would become the next generation of Roman slaves.

“Surrender” is a term we do not find explicitly in Scripture; nevertheless, the concept is of great importance. To surrender is to give up; it is generally understood either to give up oneself in war when one can no longer stand their ground and fight or in terms of having to give up possessions to another for some reason. In terms of the Christian faith surrender is the necessary means by which one puts oneself in subjection to or to submit to the proper authorities; one must “give up” one’s right of self-determination in some way so as to follow the orders of the one in authority. In Scripture everyone is to be subject to God and the government which is given its authority by God (Romans 13:1). Christians are to be subject to one another (Ephesians 5:21). Wives are to submit to their husbands as the church submits to Christ (Ephesians 5:22-24). Children ought to submit to their parents in the Lord (Ephesians 6:1-3). Members of the local church ought to submit to the eldership when present (Hebrews 13:17). In all of these situations and relationships real submission or subjection cannot take place until the person proves willing to surrender to the will of the proper authority.

Surrendering is one of the most difficult things any of us can do; whether we want to admit it or not, we like to maintain the (often little) power we think we have. Throughout time people have not thought highly of those who surrender; in some cultures it was considered so shameful that soldiers would rather commit suicide rather than to return to their people after having surrendered. We like thinking of ourselves as being in control and doing well; especially in America “giving up” seems to be the worst possible thing one could do.

Yet let us consider surrender in light of Romans 6:16-18. Just as we are all slaves to something, whether we admit it or not, we also surrender to something. We always “give up” or “give into” something. It may be the ways of the world as communicated in society, culture, family, education, etc. It may be one’s overvalued view of self. It may just be a constant giving into one’s desires. Yet in all those ways a person is surrendering, giving into the forces at work around them. The only other way is to surrender one’s will to God so as to serve Him in Christ!

We are to consider ourselves as slaves of God in Christ, seeking to be obedient from the heart to the Gospel (Romans 6:16-18). In order to be those slaves of God we must surrender our will to Him. It may seem scary and an admission of weakness; such is why we must always remember that God is faithful and worthy of our trust and that His power is made perfect in weakness (2 Corinthians 5:7, 12:9). We should also recognize that not surrendering is not an option: if we do not surrender to God and His ways in Christ, then we are surrendering to the forces of darkness in whatever guise they have taken, be it ourselves, our culture, our education, our lusts, etc. Let us therefore prove willing to surrender our minds, hearts, bodies, souls, and will to God in Christ, trust in Him, obey Him, and advance His purposes to His honor and glory!

Ethan R. Longhenry

Commands and Appeals

Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, yet for love’s sake I rather beseech, being such a one as Paul the aged, and now a prisoner also of Christ Jesus (Philemon 1:8-9).

“Speak softly, and carry a big stick.”

Theodore Roosevelt made this “proverb” famous as a way of describing his governing policy. He preferred diplomacy so as to resolve differences but made it clear how he could use force to accomplish his purposes.

In the short letter Paul wrote to Philemon, a letter which raises more questions than it answers, Paul wishes to use the spiritual equivalent of speaking softly while carrying a big stick in order to persuade Philemon regarding the condition of Onesimus. Paul is an Apostle of Jesus Christ, one granted power and authority (cf. Colossians 1:1). All of the province of Asia would have heard of the mighty acts which Paul had accomplished in the name of Jesus in Ephesus (cf. Acts 19:1-20). The authority granted him by the Lord Jesus and his personal commitment to the Lord’s purposes were unquestioned in Colossae (the likely home of Philemon; cf. Colossians 4:12-16, Philemon 1:1-2). Paul would have been entirely in the right to issue a command to Philemon to act as Paul believed he should (Philemon 1:8).

Yet Paul has great respect for Philemon. Paul thanks God for him in his prayers, having heard of his love and faith for Jesus and the Christians (Philemon 1:3-5). Many Christians have been refreshed by him, and he is likely hosting the assemblies of the church in Colossae in his house (Philemon 1:2, 7). By all accounts, Philemon is seeking to please the Lord Jesus and to do His will in all respects.

Therefore, Paul does not think it best to enjoin, or command, what Philemon should do; instead, for love’s sake, he will beseech, or appeal to, Philemon to act as he should (Philemon 1:9). Paul will go on to make his request: to not penalize Onesimus the slave of Philemon in any way on account of his departure and time spent with Paul, but instead to receive his slave as a fellow brother in Christ (Philemon 1:10-17). Paul wishes for whatever would be charged against Onesimus to be charged against him instead (Philemon 1:17-19).

We have so many questions to ask regarding this situation and especially about the aftermath of the letter and what happened among Paul, Philemon, and Onesimus. Even though we will not come to a complete answer to these questions in this life, we can share in the same trust which Paul maintained: since Philemon seeks to live for Christ and glorify Him, and Philemon seems to be aware of the “debt” which he owes Paul (cf. Philemon 1:19), we can have confidence that Philemon did the right thing on the basis of Paul’s appeal. Yet we must ask: if Paul had instead decided to maintain his boldness in Christ and command what was necessary, would we feel as confident that Philemon would have done the right thing? If Paul had not first so commended Philemon for his faith and manner of life, thereby giving us confidence in his faith, would we have any basis upon which to believe that Philemon would be well-disposed to do the right thing?

As Christians, when we consider what is written in the New Testament for our instruction, it is easy to conflate commands and appeals and consider the two as completely synonymous. This is understandable: as servants of God in Christ, we should seek to follow after both what has been commanded in the name of the Lord as well as the appeals made toward thinking, feeling, and acting in holiness and righteousness (Colossians 3:17, 2 Peter 3:11-12, 1 John 2:3-6). If anyone comes away from Scripture thinking that what is commanded is all that is required and therefore anything regarding which an appeal is made is less than required and thus optional is still thinking in worldly, carnal ways, and has not fully imbibed the mind of Christ (cf. 1 Corinthians 2:6-16). Appeals can be made because there are commands and the Lord Jesus behind them!

While we ought to follow after both those things which are commanded and concerning which appeals are made (and, to be fair, many things regarding which appeals are made are also commanded in other places, and vice versa), in terms of communication, there can be a big difference between a command and an appeal. A command is more forceful, and might rub someone the wrong way. To have to make something a command, at times, could imply a lack of trust and confidence in the one being commanded. An appeal, especially when made in a way that appreciates the faith of the one to whom the appeal is made, can often lead to the same desired end more effectively. If the appeal does fail, then the “big stick” can be used.

Another “proverb” of our time which speaks to the same reality is that one can catch more flies with honey than vinegar. We should not compromise the Gospel message or God’s standard in order to make the message more palatable to people. There will be times when people are going to be offended and rubbed the wrong way no matter what we say or do. Yet everyone appreciates being appreciated. Every Christian is sustained in their faith by encouragement (Hebrews 10:24-25). People often do not mind being encouraged toward a higher goal or better service toward God but do not respond as well when they are berated, denounced, or denigrated because they have not done as well as they could. None of us are perfect; all of us fall short of God’s glory (Romans 3:23). Sometimes people do need a wake-up call, but how many times are commands dictated and rebukes blasted when a loving appeal would be more accurate and effective?

There is a time for commands, but there are also times for appeals. We might carry the “big stick” of the Word of God, but that does not mean that we do well to use it constantly to beat up on other people. Instead, let us seek to persuade men through appealing to them by the message of God. Let our presentations of the Gospel really be good news, not bad news. Let us make sure that we are truly encouraging one another, exhorting each other toward greater faithfulness to God in Christ, growing together in the Way!

Ethan R. Longhenry

Slavery

Let each man abide in that calling wherein he was called. Wast thou called being a bondservant? Care not for it: nay, even if thou canst become free, use it rather. For he that was called in the Lord being a bondservant, is the Lord’s freedman: likewise he that was called being free, is Christ’s bondservant. Ye were bought with a price; become not bondservants of men (1 Corinthians 7:20-23).

Slavery– the very word evokes powerful feelings. Some of the darkest chapters of human history involve the enslavement of some people at the hands of others. The concept of slavery is entirely abhorrent to modern eyes, a tragic reminder of human sinfulness and rapacity. We have a great desire to move on and to get away from such a practice.

Our Bible translations seem to reflect this same impulse. Many times we will find the word “bondservant” in our translations. Somehow “bondservant” does not sound as bad– but it should. The Greek word doulos means “slave”– and that is not only what Paul calls himself (Romans 1:1), but in fact all Christians (1 Corinthians 7:22-23)!

When we think of slavery today our minds tend to drift toward the practice of slavery in America from the 1600s through 1865. While the Bible was used in fast and free ways, both to justify and to condemn that practice, slavery in Paul’s world was a bit different from slavery in America. In the ancient Roman world, slavery was sometimes the result of birth, but just as easily could have befallen a prisoner of war or someone who fell into too much debt. While some slaves were sent to mines or to do otherwise unpleasant and difficult work, most were domestic slaves, performing different functions for their masters and mistresses. The life of slaves could run the gamut– some had very cushy and comfortable lives, while others were as miserable as we could imagine and then some.

Yet the one constant with all slaves throughout time has been the desire to be free– or, if nothing else, such would likely be our desire had we ever been enslaved. We find freedom to be so important, and we cannot imagine what it would be like to be a slave.

The Bible’s attitude toward slavery has posed a conundrum for years. God does not wholeheartedly embrace the practice, but He also does not wholeheartedly condemn it, either. This has frustrated many believers for generations. How could God countenance such a terrible institution? Why was it not condemned outright?

As we can see in 1 Corinthians 7:21, 23, it is not God’s will for believers to be slaves of men. If a person is a slave when called, and he can obtain his freedom, he should. Believers should do everything in their power to avoid being enslaved to men, for it often leads to compulsion to do things one ought not do. It is easier to serve the Lord and His purposes unhindered by the expectations of an earthly master.

But the principles of Christianity transcend social structures. The emphasis of Christianity is on God’s Kingdom, not one’s position amongst men. Those who are appointed to eternal life and great things in God’s Kingdom are often those who are debased and despised among men (cf. 1 Corinthians 1:26-27). As Paul says– the earthly slave is the Lord’s freedman, while the earthly free man is a slave of Christ (1 Corinthians 7:22).

The Kingdom of God certainly upsets the social structures of the world, but not by direct assault. Government is to be respected and obeyed (Romans 13:1-7, 1 Peter 2:11-18); each is to remain in the position he had when called (1 Corinthians 7:24). In fact, one is to be better at whatever one does or is, seeking to reflect Christ as husband or wife, parent or child, slave or master (Ephesians 5:22-6:9). No ruler or authority could come and declare Christianity to be subverting existing social systems through direct, explicit condemnation of the ruler himself or of the prevailing ideas of the time.

Instead, the subversive nature of the Kingdom derives from its egalitarianism. In Christ man and woman, Jew and Greek, slave and free, rich and pauper, are equal (Galatians 3:28). In Christ there is no “other” to dehumanize or degrade, for every person is precious in God’s sight (1 Timothy 2:4). When you assemble with fellow Christians, including your own slaves, and jointly participate in Christ, it will be a lot harder to keep them as your slaves the rest of the time. This is why the dignity of man increased as Christianity was promoted.

Such things, however, cannot be forced. Instead, as Paul explains, it is always best to serve God in whatever circumstances we find ourselves. Paul wrote passionately to Philemon to save Onesimus, so we know that he has some level of sympathy for slaves. Ultimately, however, freedom is not the goal– salvation is the goal. Better to be a saved slave than a condemned freedman; therefore, it was best to serve God as a slave, understanding that in the Kingdom even a slave can be adopted as a son of God (Romans 8:15-17)!

In the end, the question is moot, for, as Paul indicates in Romans 6:16-22, we are all slaves to something. We do not particularly appreciate this perspective, yet it is needful for our sake, for, as Paul says, we were bought with a price (1 Corinthians 6:20, 7:23). We glorify the idea of “redemption” and being “redeemed” from sin, but do we remember that redemption really means purchase, and that if we have been bought, we are no longer our own?

Slavery, in and of itself, is only a problem if we have made an idol out of “freedom,” and if we are deluded about the way things really work. In reality, far too many people have used their “freedom” to enslave themselves to taskmasters far worse than the slave drivers of the past. People all around us are enslaved to various passions and lust, being led astray by their own impulses, and in terrible straits. They are slaves of sin. But thanks be to God that we have been given the opportunity to turn away from such taskmasters and to become slaves of Christ, to live for Him and His purposes according to His dictates. Slavery is not optional; the master we choose to serve is. Let us be slaves of Christ, seeking His will, no matter what circumstance in which we find ourselves!

Ethan R. Longhenry

Christ, All in All

Where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all (Colossians 3:11).

“We hold these truths to be self-evident, that all men are created equal.” This is the one of the ideals enshrined in the Declaration of Independence, but the idea did not originate there. The idea that all men (and women) stand as equals before their Creator comes from Paul and the New Testament.

Paul emphasizes to the Colossians (and to the Galatians in Galatians 3:28) all divisions that keep people apart in the world have no place in the Kingdom of Christ. Rich or poor, slave or free, Greek, Jew, or barbarian, man or woman: all can be in Jesus Christ, and all are one in Christ.

This message was radical in the first century and it remains radical in the twenty-first. Even though it has been the ideal to believe that all men are created equal, there still remains plenty of prejudice in society. Racial disharmony still exists, even though few speak about it openly and plainly. There remains plenty of judgmentalism against those in different economic classes, regions of the country, cultures, and so on and so forth. We can always find plenty of reasons to consider people of other classes, cultures, races, languages, etc., as inferior or worth less than ourselves.

Yet none of this is true in reality. The truth, uncomfortable for many, is that we are all sinners, we are all guilty, and there is no reason for any of us to feel morally superior or inferior to anyone else (Romans 3:23, Philippians 2:1-4). Believers in Christ should actually be thankful for this: after all, if God were going to be prejudicial, He would have favored Israel according to the flesh, and we who are Gentiles would remain excluded from the covenant and condemned (cf. Ephesians 2:1-18)! Jesus of Nazareth was a first-century Palestinian Jew, not a white Anglo-Saxon American, or African-American, or Hispanic, or anything else. Through His death He reconciled us all to Him so that we would not be hindered by these divisions any longer (cf. Ephesians 2:11-18)!

Let us not imagine that it was “different” or “easier” then than it is now. For generations Jews were raised to feel morally superior to Gentiles (cf. Galatians 2:15); in Christ, they were now one. Greeks were bred to feel superior to all the heathen barbarians and their barbarian tongues (the word “barbarian” comes from the “bar,” “bar” sounds that Greeks heard as the language of foreigners); now, in Christ, they were one with those barbarians. In fact, even the Scythians, who defined barbarianism and were the ultimate in unsophisticated, could be one in Christ with Greeks and Romans and Jews!

The situation was similar for masters and slaves and men and women. After all, according to the society of the day, there was a reason that masters were masters and slaves were slaves. Yet now master and slave were both slaves of Christ (cf. Romans 6:18-23), and were now one in Christ. Ancient societies, in general, believed women to be morally and intellectually inferior to men. Yet, in Christ, both have equal standing. Notice that this equality does not change the fact that men and women and masters and slaves have different roles in which they function, and those roles are maintained (cf. Ephesians 5:23-6:9). Yet they all remain equally valuable before God.

Until the Lord returns, people will continue to use the differences that exist among themselves to judge one another, condemn one another, exclude one another, and to dislike one another. After all, it is more comfortable to believe that one is better because of one’s race, nationality, ethnicity, cultural heritage, class, and the like. Nevertheless, Jesus broke down all such barriers when He suffered and died on the cross. The hostility has been killed. God’s manifold wisdom can now shine forth in the church: the assembly of the saints, Jew and Gentile, white, black, Hispanic, Middle Eastern, and east or south Asian, rich and poor, male and female, employer and employee. A group of people who believe that whom you serve is far more important than what you look like or who your ancestors are or how much money you have in the bank. A place where different people with different abilities and perspectives come together to make up for the deficiencies of each other to the glory of God (1 Corinthians 12:12-27).

That is a beautiful vision, and if we believe in Christ, we must work to put that vision into place. We can only do that by killing our own hostility toward other people through reflecting Christ: self-sacrifice, humility, and love (cf. Romans 8:29, 12:1). The barriers we may be tempted to build up against other people based on race, class, or culture must be torn down if we are going to show the love of Christ to all men and women (cf. 1 John 4:7-21)! Our faith and confidence rests on the fact that God no longer shows partiality (Romans 2:11); if we continue to show partiality and prejudice, how can we live godly lives? Let us put to death any hostility and prejudice that may remain in our hearts toward our fellow man, just as we put the man of sin to death (cf. Romans 6:6, 1 Peter 2:24), and glorify God that we can all be one in Christ!

Ethan R. Longhenry