Category Archives: Faith

¹ Paul, a prisoner for Christ Jesus, and Timothy our brother,

To Philemon our beloved fellow worker ² and Apphia our sister and Archippus our fellow soldier, and the church in your house:

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

⁴ I thank my God always when I remember you in my prayers, ⁵ because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints, ⁶ and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ. ⁷ For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.

⁸ Accordingly, though I am bold enough in Christ to command you to do what is required, ⁹ yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— ¹⁰ I appeal to you for my child, Onesimus, whose father I became in my imprisonment. ¹¹ (Formerly he was useless to you, but now he is indeed useful to you and to me.) ¹² I am sending him back to you, sending my very heart. ¹³ I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, ¹⁴ but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. ¹⁵ For this perhaps is why he was parted from you for a while, that you might have him back forever, ¹⁶ no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.

¹⁷ So if you consider me your partner, receive him as you would receive me. ¹⁸ If he has wronged you at all, or owes you anything, charge that to my account. ¹⁹ I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. ²⁰ Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.

²¹ Confident of your obedience, I write to you, knowing that you will do even more than I say. ²² At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.

²³ Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, ²⁴ and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.

²⁵ The grace of the Lord Jesus Christ be with your spirit.^[i]

Greetings Sojourners!

I am excited to introduce you today to the epistle (letter) to Philemon. It is unique and necessary for us to understand the upcoming Bible study from Colossians 3:22-4:1 because Philemon, as a member of the church of Colossae, was not only the recipient of this letter but of the letter to the Colossians as well.

So, the letter to Philemon is in the context of his being “delivered” from the “domain of darkness and transferred…to the Kingdom of [God’s] beloved Son” (Colossians 1:13). When the church at Colossae had gathered and listened to Paul’s letter to them being read, Philemon would have heard about His preeminent God and Savior, Jesus Christ, who was “before all things” and is holding everything together (Colossians 1:17), who is the head of the church (Colossians 1:18), whose gospel and Spirit are making His followers “mature in Christ” (Colossians 1:28). Philemon would have been instructed by the Holy Spirit through Paul to walk in Christ as he had received Him, “rooted and built up in Him and established in the faith” (Colossians 2:6-7). And when the letter said “just as you were taught” (Colossians 2:7), it meant that the lives of those in the Colossian church were intended to be in step with Christ – that they were to set their minds on Christ rather than earth and take off/kill the old sin and self that sought to do them harm and put on Christ (Colossians 3:1-17).

At the end of the reading of that letter, there was another letter – a letter to Philemon.

The letter to Philemon is not often read and easily overlooked, and that is a pity, for it is instructive in the way that the gospel is to affect our real, everyday lives. This little book of the Bible can be quite instructive in our understanding of how God would have us treat others as well as giving us a biblical lens through which we can understand how God’s authority through apostles, which we have in the New Testament today, is meant to impact our lives. To get right to it, if we are saved, we belong to Jesus. Yes, you read that right, if you are saved, you belong to Jesus because He redeemed you, meaning you “are not your own, for you were bought with a price” (1 Corinthians 6:19-20), and He redeemed you “from all lawlessness” and to make you a part of those He set aside for Himself, “a people for His own possession who are zealous for good works” (Titus 2:14).

In the Greco-Roman world, they would have noticed what you are likely picking up on: wait, if He owns us…does that mean…? Simply put, yes, it does mean that He owns us. He is Lord – literally Master (Greek kurios) – and we are His servants – literally slaves (Greek doulos). Thankfully, our God is not a wicked Master or a tyrannical ruler. He could absolutely make us do whatever He saw fit. He is God Almighty. He paid the price for our sin debt (Colossians 2:14) – His life was the price He paid to make us His own (1 Corinthians 6:19-20), and He would be righteous to exercise His ownership of those He has saved. Thankfully, though, God did not give us “the spirit of slavery to fall back into fear” but instead gave us “the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’ (Romans 8:15). So, the price that bought us and made Him our master was the price of our adoption rather than our slave price. The reality is that His purchasing us actually frees us (Romans 6:15-18), and that’s good news because once we submit to God, once we confess Him as Lord” (Romans 10:9), we are protected and free forevermore!

Now, where I live in Mississippi, the word slave has a massively negative connotation, and it should. This makes studying passages of the Bible like Paul’s letter to Philemon and our next passage in Colossians (3:22-4:1) necessary for us to study for what I will generalize into two quick reasons.

• First, when the Bible talks about God being our master and saved folks being His slaves, it is not describing a relationship like the slave trade that spanned Europe and Colonial/Early America from the 15^th century (Spain/Portugal), 16^th century (Britain), 17^th century (France and Britain in its colonies, including America), and terrorized people up until its abolishment in the 19^th century (and continuation through the aftermath of the Civil War up to the Civil Rights issues in the Jim Crow south and even today). Furthermore, the relationship between the Lord and His people is not like the current situation with around the 50 million slaves in the world today according to the United Nations, of which about 23% are victims of sex trafficking and 14% are children (more than half of which are victims of sexual exploitation). That is not our God, and I have outlined all passages of Scripture on the subject in the attached documents (Appendix I^[ii], Appendix II^[iii], & Appendix III^[iv]) for you to check yourself. God’s Word testifies to His character, and who He is contrasts clearly to all the evil in the world – the darkness has not and cannot overshadow His Light (John 1:4-5).
• Second, unlike the slavery of the 15^th century through the present, those who Jesus saves willingly confess Him as Lord (Romans 10:9-13). There are no forced relationships here, no mistreatment, no kidnapping, no exploitation – only love, grace, mercy, and adoption into His family (Galatians 4:4-5, Romans 8:15). People want to argue whether it is God who chooses and saves or people choosing Him and seeking His salvation (an argument for a different day), but the Bible is clear that it is true that God does choose, or elect, unto salvation as well as every, single instance of salvation being willing participants who call upon Him to save them (Romans 10:13). You do not have to take my word on it; check His Word.

It is tempting to say something like, “The problem with Philemon is….” But that is not the case. Current culture and the events of the last four centuries is the problems. You see, the issue of slavery here is not only in God purchasing us as His own; Philemon owned a slave, and that slave, named Onesimus, escaped, and found his way to Paul – potentially after having stolen from Philemon. Once Onesimus made it to Paul, Paul introduced Him to Jesus through the gospel, and Onesimus was saved. Paul wrote this letter to Philemon to instruct him – to disciple him – on how believers are to treat other believers, despite social status or past wrongs done to them.

The Holy Spirit through Paul was instructing Philemon, and us, in a way contemporary believers desperately need to see. We need to see that God’s Word commands our lives – that when our Lord speaks, we listen. We need to see the example of men of God exhorting God’s people to live lives that bear the fruit of His Spirit rather than our sin. We need to see the care that Paul takes in helping Philemon realize what he needs to do rather than browbeating him into submission because our Lord is merciful and kind and contrasts with the evil masters of this world. And we need to see that the teachings of Colossians are to be listened to and obeyed.

If Colossians is to teach us that Jesus is Over All as we have been studying, Philemon is surely a lesson that Jesus is Over Us. So, if we are going to understand Philemon – and God’s redemptive purpose for this being “breathed out by God” (2 Timothy 3:16) and not a mere letter containing Paul’s opinions, we have to understand that faith is required – the same faith that Onesimus had in Jesus that led him to return to Philemon, the same faith that Paul had in Jesus that led him not to command Philemon but to encourage him, the same faith in Jesus that comes by grace and saves even today.

So, let us get to work and dig into the letter to Philemon and see what it means for Jesus to be over us.

Onesimus’s Story and Testimony

Onesimus’s story is about the transformative power of the gospel. Onesimus was in a tight spot worldly speaking because he was a slave who had run away and possibly stolen from his master (vv. 12, 18-19). We do not know whether Onesimus was a slave in the traditional sense or indentured to Philemon for some crime committed or debt owed, but we know that Onesimus, as an escaped slave, does not have a legal leg to stand on in either case.

One cool aspect of this narrative is Onesimus’s name. Onesimus meant “useful”.^[v] So, when Paul speaks of Onesimus by saying that formerly he was “useless” to Philemon but now “he is indeed useful” to Philemon and to himself (v. 11), he is testifying that Onesimus has been redeemed. Jesus has taken him from useless to useful. This is a good look at the contrast between eternal realities versus worldly realities. Onesimus escaped and interacted with Paul, and Paul convinced Onesimus to return to the master he had wronged. In a worldly sense, this is terrible and dangerous advice. The eternal reality is that when Jesus saves us – when Useless truly becomes Onesimus (Useful) – there is a new life, new works “which God prepared beforehand that we should walk in them” (Ephesians 2:10). Paul was even clear that slaves who could become free should “avail” themselves of the opportunity (1 Corinthians 7:21) and is clearly appealing for Philemon to consider releasing Onesimus (vv. 8-12). In a worldly sense, Onesimus should just keep on trucking rather than returning to Philemon. The eternal reality is that the reconciliation of Onesimus to Philemon – whether he is freed or not – is a picture of the gospel and that whatever wrong or debt incurred should be paid for (vv. 18-19). It is a matter of faith – in the God who saves and His Spirit indwelling your brothers and sisters who have been saved by grace through faith in Jesus.

Whether or not Onesimus is released, though, He has been set free by Jesus (Isaiah 61:1, Galatians 5:1)! Furthermore, his earthly status no longer matters. Onesimus’s heavenly citizenship (Philippians 3:20) and new life in Christ (Colossians 3:10) means that in Christ, distinctions such as Jew or Greek, slave or free, or male or female no longer determine one’s standing – at least not in an eternal sense, but rather one’s standing is determined as to whether or not they are “in Christ Jesus” (Galatians 3:28). So, confident in his standing in Christ and trusting the apostle Paul’s judgment, Onesimus heads home to Colossae – home to Philemon, the master he wronged, with the letter to the church at Colossae and the letter to Philemon in hand (Colossians 4:8-9).

Philemon’s Story and Paul’s Appeal

Paul testifies to Philemon’s character and reputation as one who has faith and love for Jesus. Knowing Paul is not one for puffing people up with flattery, this is a genuine acknowledgment of Philemon’s role in Colossae, especially in the church at Colossae where he has a clear influence on its members (vv. 4-7). Philemon was active in sharing the gospel in Colossae and discipling members of the church (v. 6). Paul finds joy in hearing Philemon’s testimony and reputation because the church at Colossae has been “refreshed” through him (v. 7). It is because of this reputation that Paul appeals to him regarding Onesimus; Philemon reconciling with Onesimus is consistent with new life in Christ (Colossians 1:19-20, 2 Corinthians 5:19-21).

As an apostle, Paul could have commanded Philemon to either reconcile with Onesimus, which would have been just because Paul was willing to satisfy whatever debt or loss of revenue Philemon would have suffered at Onesimus’s absence out of his own pocket. Paul could have commanded him to free Onesimus, which would have, again, been consistent with his writing in 1 Corinthians 7:21. Yet Paul did not use his authority as an apostle. For “love’s sake”, he chose to “appeal” to Philemon to do “what is required” (vv. 8-9), which must have been to forgive Onesimus for the wrongs committed – wrongs that had been forgiven and paid for by Jesus on the cross (Colossians 2:14). This appeal is for Philemon to take Onesimus in once more, “no longer as a bondservant but more than a bondservant, as a beloved brother” (vv. 15-16). And lest one tries to argue that it was just an appeal to view him based on spiritual standing as brothers, Paul removes that as a possibility as he told Philemon that it was “both in the flesh and in the Lord” (v. 16).

Paul was confident that Philemon would not only obey but go above and beyond his appeal (v. 21). More than that, he was expecting Philemon to treat Onesimus the same as he would have treated Paul (v. 17) and acknowledged that he would repay Philemon for any costs incurred – either repaying Onesimus’s debt or any loss of funds caused by the pursuit of Onesimus or revenue Onesimus would have brought him during the period of his escape (v. 19). And Paul was so sure that Philemon would obey, considering him a partner, that he made a request that is different than one would expect: “Refresh my heart in Christ” (v. 20). What a testimony that is to the work God had done in Philemon’s life that Paul sought to be refreshed or relieved through Philemon in the same way that his brothers and sisters in the church at Colossae had (v. 7)! So, while we do not know explicitly whether Philemon obeyed, we have the testimony of all that God had done in Philemon’s life and the assurance that those who love the Lord obey His commandments (John 14:15).

Wrapping Up

What does this mean for us?

There are several applications for the letter to Philemon that are important for us to see – and to apply – as it pertains to God having ultimate authority and Lordship in the lives of those who are saved, those who confess Him as Lord.

1. When Jesus saves us, He transforms us.
   Just as Onesimus was transformed from useless to useful, God does not save us to leave us the same. It is popular in contemporary Christianity to say that Jesus wants us just as we are, and in a sense, that is true. However, He has no intention of leaving us as we were. Those who are not saved are “dead in the trespasses and sins in which [they] once walked” (Ephesians 2:1), but God clearly does not intend on leaving us dead but rather making us alive by grace through faith in Jesus because of His great love and rich mercy (Ephesians 2:4-9). This does not just go for Onesimus being redeemed from slavery but also extends to Philemon. In Christ, both were bought with a price and no longer their own (1 Corinthians 6:19-20). In Christ, if we are saved, we were too.
2. Reconciliation is a theme, not only in our own salvation, but throughout our lives as believers.
   Reconciliation shows up in Philemon in Paul’s appeal for Philemon to receive and free Onesimus. It also shows up in the letter to the Colossians. We see in Colossians 1:20 that God reconciles sinners to Himself “by the blood of His cross.” This means that those who were His enemies are now His beloved because His has paid the price to redeem them from their sin (Colossians 2:14). Furthermore, we see that reconciliation pictured in the lives of believers in that they who once were “alienated and hostile in mind, doing evil deeds” are changed in their “flesh by His death” to have faith and be “holy and blameless and above reproach before Him” and standing firm in the “hope of the gospel” (Colossians 1:21-23). This reconciliation does not only exist in our relationship with Jesus but extends to our relationships with others, especially our brothers and sisters in Jesus. We live in a world that is wrapped up in vengeance and equity, but an earmark of those who have been forgiven by Jesus is to forgive “as the Lord has forgiven you” (Colossians 3:13).
3. How we treat humans created in the image of God – and especially our brothers and sisters in Christ – matters.
   I mentioned in the introduction to this Bible study that the word “slave” has extremely negative connotations. One sad and unfortunate one is that there were many who professed to be Christians who took part in the slave trade of the 15^th-19^th centuries either by owning slaves who had been ripped from their homelands themselves or by silence or indifference to the evils that were occurring. Each slave who was treated as chattel was a human being created in the image of God. Sadly, there were evil men who claimed the name of Christ yet committed evils like their father the devil. Yes, there were those who were convicted of their part in the atrocities like John Newton and William Wilberforce who repented and became abolitionists, but that list is woefully short. How we treat people matters. This goes doubly for our brothers and sisters in Christ. What should not be tolerated treatment for any human being must assuredly not exist between brothers and sisters in Christ. God’s Word makes it clear that those who profess love for God are liars if they have no love for their brother (1 John 4:20).
4. It is a non-negotiable truth that believers bear fruit of God’s Spirit.
   Look at the way Paul described Philemon in vv. 4-7. Paul had heard of his love for Jesus and his brothers and sisters in the church (v. 5). He had heard that Philemon was active in sharing his faith with others (v. 6). He had heard that Philemon’s love was a source of “much joy and comfort” and that his brothers and sisters had been “refreshed” through him (v. 7). Paul’s confidence in Philemon’s obedience was not based on the testimony of Philemon’s faithfulness. No, his confidence was in the faithfulness of the Spirit inside Philemon. The good works Paul praised were not a means to puff up Philemon but to rejoice in the work God was doing in and through him. The fruit of the Spirit is not to be like apples on an apple tree or roses on a rose bush, evidencing the eternal life for the glory of God! Paul was recognizing the fruit of the Spirit in Philemon’s life and had faith that the “good works” prepared for Philemon by the Spirit would be carried out (Ephesians 2:10). It is the same for all believers.
5. If we confess Jesus is Lord, His lordship will be evident in our lives (or at least in our repentance).
   This is more than uttering the words “Jesus is Lord”. He either is – or He ain’t. I am not speaking of sinless perfection here. But I am speaking of how one’s life is evidence of who is in charge. For me, Jesus’s lordship is more clearly seen in my repentance than in the fruit I bear at first. Fruit of the Spirit, like fruit of trees and bushes, requires a bit of pruning sometimes – getting all that is in the way out so that the fruit can blossom (John 15:1-2). God’s commands for us are not mere suggestions. He is Lord. His commands are to be met with our obedience. While Paul chose to appeal to Philemon rather than commanding him out of his God-given authority as an apostle does not change things. The appeal was expected to be heeded and obeyed. It is the same with Jesus and His people.

That essentially is what the letter to Philemon means for us. If we are saved, Jesus is over us. He is Lord. He is in charge. We trust that He knows best because He is a kind and merciful Master. He is just and righteous. He is benevolent, but He is still Lord.

I do not know where this leaves you, but I know that this past month that I have studied and written this Bible study has weighed heavily on my heart. I have been convicted to look at my own life and examine the fruit of God’s Spirit within it. I am not perfect, but praise be to God, I am His! I would rather belong to Him than have any worldly status. I would rather be a servant in His Kingdom than have a name for myself and any level of rank or status. I have tried it both ways, and the only satisfaction comes from the surpassing worth of knowing Jesus. I am thankful that He would have me at all.

I hope the letter to Philemon is convicting for you as well, dear Sojourner. I hope it causes you to dig deep and take a long honest look at your life. I hope it causes you to evaluate your claim that Jesus is Lord and that it finds you as His own. But it is necessary work. As I said earlier, we can have – need to have – hard conversations, especially as they pertain to making sure we belong to Him. If you find that you are not His and want to know Him, contact me; I would love to help you find Him. If you find that you are His and need repentance, know that He is a merciful God who specializes in reconciliation. Turn to Him, and you will find Him there.

As always, dear Sojourner, know that I am praying for you and love you. May you be refreshed by Philemon as Paul was and I have been. Hallelujah, and God bless.

^[i] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Phm 1–25.

^[ii] Appendix I – Bible Passages Discussing the Treatment of Slaves or Servants

Old Testament

• Exodus 21:2-11 gives regulations concerning Hebrew slaves: they serve for six years and are released in the seventh year. If a slave chooses to stay with his master, his ear is pierced as a mark of lifelong servitude. It also addresses the treatment of female slaves, ensuring their rights and dignity are protected within the household of their master.

² When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing. ³ If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him. ⁴ If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out alone. ⁵ But if the slave 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 God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever.

⁷ “When a man sells his daughter as a slave, she shall not go out as the male slaves do. ⁸ If she does not please her master, who has designated her for himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has broken faith with her. ⁹ If he designates her for his son, he shall deal with her as with a daughter. ¹⁰ If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights. ¹¹ And if he does not do these three things for her, she shall go out for nothing, without payment of money.

• Exodus 21:20-21 specifies that if a slave dies immediately after being struck by their master, the master is to be punished. However, if the slave survives for a day or two, no punishment is required, as the slave is considered the master’s property.

²⁰ “When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged. ²¹ But if the slave survives a day or two, he is not to be avenged, for the slave is his money.

• Leviticus 25:39-46 distinguishes between Hebrew servants, who must be treated as hired workers and released in the Year of Jubilee, and foreign slaves, who may be owned as property and passed down as inheritance. It emphasizes humane treatment of fellow Israelites and prohibits harsh rule over them, reminding the people to fear God in their dealings.

³⁹ “If your brother becomes poor beside you and sells himself to you, you shall not make him serve as a slave: ⁴⁰ he shall be with you as a hired worker and as a sojourner. He shall serve with you until the year of the jubilee. ⁴¹ Then he shall go out from you, he and his children with him, and go back to his own clan and 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 ruthlessly but shall fear your God. ⁴⁴ As for your male and female slaves whom you may have: you may buy male and female slaves from among the nations that are around you. ⁴⁵ You may also buy from among the strangers who sojourn with you and their clans that are with you, who have been born in your land, and they may be your property. ⁴⁶ You may bequeath them to your sons after you to inherit as a possession forever. You may make slaves of them, but over your brothers the people of Israel you shall not rule, one over another ruthlessly.

• Deuteronomy 15:12-18 distinguishes between Hebrew servants, who are to be treated as hired workers and released in the Year of Jubilee, and foreign slaves, who may be owned as property and passed down as inheritance. Israelites are commanded not to treat their fellow Hebrews harshly but to remember that all are servants of God.

¹² “If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year you shall let him go free from you. ¹³ And when you let him go free from you, you shall not let him go empty-handed. ¹⁴ You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the Lord your God has blessed you, you shall give to him. ¹⁵ You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this today. ¹⁶ But if he says to you, ‘I will not go out from you,’ because he loves you and your household, since he is well-off with you, ¹⁷ then you shall take an awl, and put it through his ear into the door, and he shall be your slave forever. And to your female slave you shall do the same. ¹⁸ It shall not seem hard to you when you let him go free from you, for at half the cost of a hired worker he has served you six years. So the Lord your God will bless you in all that you do.

• Deuteronomy 23:15-16 commands that escaped slaves seeking refuge among the Israelites must not be returned to their masters. Instead, they are to be allowed to live freely among the Israelites in whatever place they choose, and they must not be oppressed or mistreated.

¹⁵ “You shall not give up to his master a slave who has escaped from his master to you. ¹⁶ 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.

• Deuteronomy 24:14-15 commands fair treatment of hired workers, emphasizing that they should be paid promptly because they rely on their wages. Failure to do so is considered a sin before the Lord.

¹⁴ “You shall not oppress a hired worker who is poor and needy, whether he is one of your brothers or one of the sojourners who are in your land within your towns. ¹⁵ You shall give him his wages on the same day, before the sun sets (for he is poor and counts on it), lest he cry against you to the Lord, and you be guilty of sin.

• Proverbs 22:16 warns against oppressing the poor to gain wealth or showing favoritism to the rich, asserting that such actions will ultimately lead to poverty.

¹⁶ Whoever oppresses the poor to increase his own wealth, or gives to the rich, will only come to poverty.

New Testament

• Ephesians 6:5-9 instructs bondservants to obey their earthly masters sincerely and with reverence, serving as if they were serving Christ himself, not out of mere external performance but from the heart. Masters are urged to treat their bondservants with fairness and kindness, knowing that they too have a Master in heaven who shows no partiality.

⁵ Bondservants, obey your earthly masters with fear and trembling, with a sincere heart, as you would Christ, ⁶ not by the way of eye-service, as people-pleasers, but as bondservants of Christ, doing the will of God from the heart, ⁷ rendering service with a good will as to the Lord and not to man, ⁸ knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a bondservant or is free. ⁹ Masters, do the same to them, and stop your threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him.

• Colossians 3:22-4:1 exhorts bondservants to obey their earthly masters wholeheartedly, not for appearance but with sincerity, as if serving the Lord Christ. It emphasizes that both bondservants and masters are accountable to God, who judges impartially. Masters are urged to treat their bondservants justly and fairly, recognizing their own accountability to their heavenly Master.

^3:22 Bondservants, obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. ²³ Whatever you do, work heartily, as for the Lord and not for men, ²⁴ knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ. ²⁵ For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.

^4:1 Masters, treat your bondservants justly and fairly, knowing that you also have a Master in heaven.

• 1 Timothy 6:1-2 instructs bondservants to honor their masters, especially if their masters are believers, to avoid bringing dishonor to God’s name and teachings. They are encouraged to serve diligently, recognizing the mutual benefit and respect in their relationship.

¹  Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved.

Teach and urge these things.

• Titus 2:9-10 advises bondservants to be submissive to their masters in all things, aiming to please them and not engage in arguments or theft. They are encouraged to demonstrate good faith, thereby reflecting the teachings of God our Savior in their conduct.

⁹ Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, ¹⁰ not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.

• 1 Peter 2:18-20 instructs servants to submit to their masters with respect, even when treated unjustly. Enduring suffering for doing good, rather than for wrongdoing, is regarded as commendable in God’s sight.

¹⁸ Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. ¹⁹ For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. ²⁰ For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God.

^[iii] Appendix II – Bible Passages Discussing the Release of Slaves

Old Testament

• Exodus 21:2 states that when a Hebrew slave is purchased, they are to serve for six years, and in the seventh year, they are to be released without payment, enjoying freedom.

² When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing.

• Deuteronomy 15:12-18 outlines the regulations concerning Hebrew slaves. A Hebrew man or woman sold into servitude is to serve for six years, and in the seventh year, they are to be released with provisions and not sent away empty-handed. If the slave chooses to remain with their master out of love and loyalty, their ear is pierced as a sign of lifelong servitude. This law emphasizes compassionate treatment of slaves, reflecting God’s redemption of the Israelites from slavery in Egypt.

¹² “If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year you shall let him go free from you. ¹³ And when you let him go free from you, you shall not let him go empty-handed. ¹⁴ You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the Lord your God has blessed you, you shall give to him. ¹⁵ You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this today. ¹⁶ But if he says to you, ‘I will not go out from you,’ because he loves you and your household, since he is well-off with you, ¹⁷ then you shall take an awl, and put it through his ear into the door, and he shall be your slave forever. And to your female slave you shall do the same. ¹⁸ It shall not seem hard to you when you let him go free from you, for at half the cost of a hired worker he has served you six years. So the Lord your God will bless you in all that you do.

• Leviticus 25:10 institutes the Year of Jubilee, occurring every fiftieth year, when liberty is proclaimed throughout the land for all its inhabitants. During this year, each person returns to their ancestral property and clan, highlighting God’s provision for restoration and freedom.

¹⁰ And you shall consecrate the fiftieth year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his clan.

• Nehemiah 5:1-13 recounts Nehemiah’s response to a crisis among the Jews where some were forced to mortgage their properties due to famine and pay heavy taxes. Outraged, Nehemiah confronts the nobles and officials for exacting interest from their own people and enslaving their fellow Jews. He calls for justice, urging the return of seized properties and the cessation of oppressive practices, ultimately securing a commitment from the assembly to rectify their wrongs before God.

¹ Now there arose a great outcry of the people and of their wives against their Jewish brothers. ² For there were those who said, “With our sons and our daughters, we are many. So let us get grain, that we may eat and keep alive.” ³ There were also those who said, “We are mortgaging our fields, our vineyards, and our houses to get grain because of the famine.” ⁴ And there were those who said, “We have borrowed money for the king’s tax on our fields and our vineyards. ⁵ Now our flesh is as the flesh of our brothers, our children are as their children. Yet we are forcing our sons and our daughters to be slaves, and some of our daughters have already been enslaved, but it is not in our power to help it, for other men have our fields and our vineyards.”

⁶ I was very angry when I heard their outcry and these words. ⁷ I took counsel with myself, and I brought charges against the nobles and the officials. I said to them, “You are exacting interest, each from his brother.” And I held a great assembly against them ⁸ and said to them, “We, as far as we are able, have bought back our Jewish brothers who have been sold to the nations, but you even sell your brothers that they may be sold to us!” They were silent and could not find a word to say. ⁹ So I said, “The thing that you are doing is not good. Ought you not to walk in the fear of our God to prevent the taunts of the nations our enemies? ¹⁰ Moreover, I and my brothers and my servants are lending them money and grain. Let us abandon this exacting of interest. ¹¹ Return to them this very day their fields, their vineyards, their olive orchards, and their houses, and the percentage of money, grain, wine, and oil that you have been exacting from them.” ¹² Then they said, “We will restore these and require nothing from them. We will do as you say.” And I called the priests and made them swear to do as they had promised. ¹³ I also shook out the fold of my garment and said, “So may God shake out every man from his house and from his labor who does not keep this promise. So may he be shaken out and emptied.” And all the assembly said “Amen” and praised the Lord. And the people did as they had promised.

• Isaiah 61:1-3 declares the mission of the anointed servant of the Lord. He is empowered by the Spirit to bring good news to the poor, heal the brokenhearted, proclaim liberty to captives, and release those imprisoned. This passage foretells God’s plan for restoration, comfort, and transformation, symbolized by exchanging mourning for joy and despair for praise, ultimately glorifying the Lord through the transformation of His people.

¹ The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; ² to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn; ³ to grant to those who mourn in Zion—to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; that they may be called oaks of righteousness, the planting of the Lord, that he may be glorified.

• Jeremiah 34:8-22 recounts how King Zedekiah and the people of Jerusalem initially made a covenant to proclaim liberty to their Hebrew slaves, fulfilling the commandment to release them after six years of service. However, they later reneged on this covenant and enslaved them again. God rebukes them through Jeremiah, emphasizing that their actions profaned His name and broke the covenant made when He delivered their ancestors from slavery in Egypt. As a consequence, God declares impending judgment, including war, famine, and captivity by their enemies, as punishment for their disobedience and injustice.

⁸ The word that came to Jeremiah from the Lord, after King Zedekiah had made a covenant with all the people in Jerusalem to make a proclamation of liberty to them, ⁹ that everyone should set free his Hebrew slaves, male and female, so that no one should enslave a Jew, his brother. ¹⁰ And they obeyed, all the officials and all the people who had entered into the covenant that everyone would set free his slave, male or female, so that they would not be enslaved again. They obeyed and set them free. ¹¹ But afterward they turned around and took back the male and female slaves they had set free, and brought them into subjection as slaves. ¹² The word of the Lord came to Jeremiah from the Lord: ¹³ “Thus says the Lord, the God of Israel: I myself made a covenant with your fathers when I brought them out of the land of Egypt, out of the house of slavery, saying, ¹⁴ ‘At the end of seven years each of you must set free the fellow Hebrew who has been sold to you and has served you six years; you must set him free from your service.’ But your fathers did not listen to me or incline their ears to me. ¹⁵ You recently repented and did what was right in my eyes by proclaiming liberty, each to his neighbor, and you made a covenant before me in the house that is called by my name, ¹⁶ but then you turned around and profaned my name when each of you took back his male and female slaves, whom you had set free according to their desire, and you brought them into subjection to be your slaves.

¹⁷ “Therefore, thus says the Lord: You have not obeyed me by proclaiming liberty, every one to his brother and to his neighbor; behold, I proclaim to you liberty to the sword, to pestilence, and to famine, declares the Lord. I will make you a horror to all the kingdoms of the earth. ¹⁸ And the men who transgressed my covenant and did not keep the terms of the covenant that they made before me, I will make them like the calf that they cut in two and passed between its parts— ¹⁹ the officials of Judah, the officials of Jerusalem, the eunuchs, the priests, and all the people of the land who passed between the parts of the calf. ²⁰ And I will give them into the hand of their enemies and into the hand of those who seek their lives. Their dead bodies shall be food for the birds of the air and the beasts of the earth. ²¹ And Zedekiah king of Judah and his officials I will give into the hand of their enemies and into the hand of those who seek their lives, into the hand of the army of the king of Babylon which has withdrawn from you. ²² Behold, I will command, declares the Lord, and will bring them back to this city. And they will fight against it and take it and burn it with fire. I will make the cities of Judah a desolation without inhabitant.”

New Testament

• 1 Corinthians 7:21-24 advises bondservants (slaves) who become Christians to not overly concern themselves with their status, but if they have the opportunity to gain freedom, they should take it. Whether free or enslaved, they are encouraged to live for the Lord, recognizing that they belong to Christ and not to human masters. The passage emphasizes spiritual freedom in Christ as paramount, regardless of one’s earthly circumstances.

²¹ Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) ²² 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. ²³ You were bought with a price; do not become bondservants of men. ²⁴ So, brothers, in whatever condition each was called, there let him remain with God.

• Philemon is a personal letter from the apostle Paul to Philemon, a Christian in Colossae. It addresses the return of Philemon’s runaway slave Onesimus, whom Paul had converted to Christianity during his imprisonment. Paul appeals to Philemon to receive Onesimus back, not as a slave but as a beloved brother in Christ, urging Philemon to forgive him and treat him with kindness. The letter demonstrates Paul’s advocacy for reconciliation and equality among believers, regardless of their social status.

^[iv] Appendix III – Bible Passages Condemning Practices Related to Chattel Slavery and Modern-Day Slavery/Human Trafficking

Old Testament

• Exodus 21:16 commands that anyone who kidnaps and sells a person, and anyone found in possession of the kidnapped person, is to be put to death. This law underscores the seriousness with which God views the crime of human trafficking and abduction, ensuring severe consequences for those involved.

¹⁶ “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.

• Leviticus 19:18 instructs to avoid seeking revenge or holding grudges against fellow Israelites but instead to love them as oneself, emphasizing the principle of love and justice grounded in reverence for the Lord.

¹⁸ You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.

• Leviticus 24:17-22 establishes principles of justice and accountability for both Israelites and foreigners. It mandates capital punishment for murder and restitution for harm caused, following the principle of “life for life” and “eye for eye.” This passage emphasizes the equality of law and justice before God, ensuring fairness and protection for all within the community.

¹⁷ “Whoever takes a human life shall surely be put to death. ¹⁸ Whoever takes an animal’s life shall make it good, life for life. ¹⁹ If anyone injures his neighbor, as he has done it shall be done to him, ²⁰ fracture for fracture, eye for eye, tooth for tooth; whatever injury he has given a person shall be given to him. ²¹ Whoever kills an animal shall make it good, and whoever kills a person shall be put to death. ²² You shall have the same rule for the sojourner and for the native, for I am the Lord your God.”

• Deuteronomy 22:25-29 outlines laws concerning sexual assault and rape in ancient Israel. If a man rapes a betrothed woman in the open country, he is to be put to death, and the woman is not held responsible. This law emphasizes the severity of the crime and protects the victim’s innocence. If the woman is not betrothed, and she is raped, the perpetrator is required to marry her, pay her father compensation, and is prohibited from divorcing her. This law aims to ensure the victim’s welfare and dignity in a society where women’s security and honor were paramount concerns.

²⁵ “But if in the open country a man meets a young woman who is betrothed, and the man seizes her and lies with her, then only the man who lay with her shall die. ²⁶ But you shall do nothing to the young woman; she has committed no offense punishable by death. For this case is like that of a man attacking and murdering his neighbor, ²⁷ because he met her in the open country, and though the betrothed young woman cried for help there was no one to rescue her.

²⁸ “If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, ²⁹ then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her. He may not divorce her all his days.

• Deuteronomy 24:7 specifies that anyone found kidnapping a fellow Israelite and treating them as a slave or selling them is to be put to death. This severe punishment is mandated to remove such evil from the community, underscoring the value of human life and the prohibition against human trafficking or slavery among the Israelites.

⁷ “If a man is found stealing one of his brothers of the people of Israel, and if he treats him as a slave or sells him, then that thief shall die. So you shall purge the evil from your midst.

• Job 31:13-15 reflects Job’s commitment to justice and fairness towards his servants. He declares that if he has ever denied the rights or mistreated his male or female servants when they brought a complaint against him, he would have no defense when God judges him. Job acknowledges that both he and his servants were created by the same God, implying that they deserve equal respect and fair treatment.

¹³ “If I have rejected the cause of my manservant or my maidservant, when they brought a complaint against me, ¹⁴ what then shall I do when God rises up? When he makes inquiry, what shall I answer him? ¹⁵ Did not he who made me in the womb make him? And did not one fashion us in the womb?

• Proverbs 6:16-19 lists seven things that the Lord hates and considers an abomination: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked plans, feet that are quick to run to evil, a false witness who speaks lies, and someone who causes strife among brothers. This passage highlights behaviors and attitudes that are contrary to God’s righteousness and promote harm and discord among people.

¹⁶ There are six things that the Lord hates, seven that are an abomination to him: ¹⁷ haughty eyes, a lying tongue, and hands that shed innocent blood, ¹⁸ a heart that devises wicked plans, feet that make haste to run to evil, ¹⁹ a false witness who breathes out lies, and one who sows discord among brothers.

• Micah 2:1-2 pronounces a woe upon those who plot evil and carry out wicked deeds, particularly those who covet and seize property, oppressing individuals and their families. The passage condemns those who exploit their power and wealth to unjustly take away the possessions and inheritance of others, highlighting God’s judgment against such actions.

¹ Woe to those who devise wickedness and work evil on their beds! When the morning dawns, they perform it, because it is in the power of their hand. ² They covet fields and seize them, and houses, and take them away; they oppress a man and his house, a man and his inheritance.

New Testament

• 1 Corinthians 6:9-10 warns that the unrighteous will not inherit the kingdom of God. It lists several behaviors that are incompatible with God’s kingdom, including sexual immorality, idolatry, adultery, homosexuality, theft, greed, drunkenness, verbal abuse, and swindling. This passage underscores the importance of living a life that aligns with God’s standards of righteousness and warns against practices that lead away from His kingdom.

⁹ Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, ¹⁰ nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.

• Galatians 3:27-29 teaches that those who have been baptized into Christ have clothed themselves with Christ. It emphasizes that in Christ, distinctions such as Jew or Greek, slave or free, and male and female do not define one’s standing before God, for all believers are united as one in Christ Jesus. Furthermore, it affirms that if believers belong to Christ, they are also considered heirs according to God’s promises made to Abraham, highlighting the unity and inheritance shared among all who are in Christ.

²⁷ For as many of you as were baptized into Christ have put on Christ. 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. ²⁹ And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

• Galatians 5:19-21 outlines the works of the flesh, which are evident and include various immoral behaviors and attitudes such as sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and similar actions. The passage warns that those who persist in such behaviors will not inherit the kingdom of God, underscoring the importance of living a life characterized by the Spirit rather than indulging in sinful desires.

¹⁹ Now the works of the flesh are evident: sexual immorality, impurity, sensuality, ²⁰ idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, ²¹ envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.

• Ephesians 5:3-5 instructs believers to avoid sexual immorality, impurity, and covetousness, emphasizing that such behaviors should not even be mentioned among them, as befits those who are holy. The passage further warns against filthiness, foolish talk, and crude joking, which are inappropriate for followers of Christ. It emphasizes that those who persist in such sins, including covetousness (which is equated with idolatry), will not inherit the kingdom of Christ and God, underscoring the seriousness of maintaining moral purity and reverence in one’s conduct.

³ But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. ⁴ Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. ⁵ For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God.

• 1 Timothy 1:8-11 affirms the goodness of the law when used rightly, emphasizing that it is intended for those who are lawless, disobedient, ungodly, sinners, unholy, and profane. He lists various specific sins that the law addresses, including those who strike their parents, murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and others who act contrary to sound doctrine. This is aligned with the gospel of the glory of God entrusted to Paul, highlighting the law’s role in addressing sinful behaviors and upholding righteousness in accordance with God’s standards.

⁸ Now we know that the law is good, if one uses it lawfully, ⁹ understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, ¹⁰ the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, ¹¹ in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

• James 5:1-6 delivers a scathing rebuke to the rich who have amassed wealth through unjust means. He warns them of impending judgment and calls them to repentance, highlighting how their ill-gotten gains have led to the oppression of the poor and deprived laborers of their just wages. He condemns their luxurious and self-indulgent lifestyles, contrasting it with the righteous who suffer under their unjust actions, noting that their actions bring condemnation upon themselves.

¹ Come now, you rich, weep and howl for the miseries that are coming upon you. ² Your riches have rotted and your garments are moth-eaten. ³ Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. ⁴ Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. ⁵ You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter. ⁶ You have condemned and murdered the righteous person. He does not resist you.

• Revelation 18:11-13 depicts the lament of the merchants over the fall of Babylon, a symbolic representation of a corrupt and oppressive worldly system. The list of goods they mourn includes luxurious items and commodities, notably including “slaves, that is, human souls,” highlighting the extent of exploitation and commerce in human lives within this condemned system.

¹¹ And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore, ¹² cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble, ¹³ cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls.

^[v] Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).