They Shall Serve Thee

(audio)

The fact that the Bible does not openly condemn slavery (which it does not) is proof to the sceptic that scripture is man-made and flawed, or perhaps that God Himself is evil. Christians reply uneasily, if at all, attempting to justify God’s Word as an accommodation for hard hearts, treating it like divorce, not the ideal but tolerated in a broken world.

Yet if God’s Law is holy, just and good (Ro 7:12), if Torah is the Law of Liberty (Ja 1:25), if it is the Law of Love (Mt 22:37-40), we shouldn’t be ashamed of anything it says (Lk 9:26). Perhaps we aren’t delighted in God’s slavery-related instructions because we’ve never studied them. Understanding God’s perspective might move us to worship, wonder and praise (Ps 119:7). 

The Biblical Framework of Servitude: A Just and Redemptive Order

The modern world recoils at the word slavery, equating it with the barbaric chattel slavery of history — dehumanizing, cruel, and unequivocally evil. Yet, the biblical concept of servitude demands a rigorous reevaluation. As Christians who hold all Scripture as inspired by God (2Ti 3:16), we must confront this challenge head-on: the Torah’s servitude is not a compromise with human brokenness but a perfect, just, and redemptive system, rooted in God’s unyielding love and justice (Ps 19:7-8).

Far from the oppressive slavery of ancient empires or America’s shameful past, biblical servitude upholds human dignity (Ge 1:27) and points us to freedom (Jn 8:36), managing societal chaos while reflecting divine order. Carefully considering Deuteronomy 20:1, 20:11, 23:15-16, and 28:15 reveals this truth, showing Israel’s reliance on God’s power through a volunteer army and covenant obedience, ensuring captives and escapees are treated with justice. Rather than acquiescing to shallow criticisms of Scripture in shame (Lk 9:26), let’s dismantle modern prejudice and discover the redemptive purpose of God’s law.

Servitude Within Israel: Order Through Justice

The Torah’s laws for Israel’s covenant community address human frailty with precision. For a Hebrew in poverty—whether from negligence or misfortune—servitude is a structured solution: “If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing” (Ex 21:2). This is not lifelong bondage but a temporary contract, providing sustenance, protection and on-the-job training, with freedom guaranteed at the seventh year, or the year of Jubilee (Le 25:10). The master is commanded to treat his fellow Israelite “as an hired servant” (Le 25:40) and set him free generously: “Thou shalt furnish him liberally out of thy flock” (De 15:14). This system, rooted in love for neighbor (Le 19:18), restores the poor, preventing destitution while demanding responsibility.

For criminal behavior, such as theft, Torah mandates servitude when restitution is impractical: “If he have nothing, then he shall be sold for his theft” (Ex 22:2-3). This isn’t vengeance but justice — compensating victims and rehabilitating offenders without the corruption and waste of prisons. It reflects God’s demand for order: “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Mi 6:8). These laws uphold the dignity of every person made in God’s image (Ge 1:27), transforming chaos into restoration.

Servitude in Conquest: Divine Judgment and Mercy

Deuteronomy 20 confronts the harsh reality of ancient warfare, when Israel faced formidable enemies: “When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee” (De 20:1). Israel’s army was defined as a volunteer force, having no professional soldiers and exemptions were provided for those with new homes (5), with vineyards which had never been harvested (6), those with brides waiting for marriage (7), and even for all who were afraid (8). Lacking advanced weaponry, unlike their enemies (e.g., Jos 11:4), in God’s design Israel was weaker, vulnerable, fully relying on God’s supernatural power. Their success was always contingent on obedience: “If thou shalt hearken unto the voice of the Lord thy God… the Lord thy God shall bless thee” (De 30:10). Disobedience brought defeat and destruction, “ye shall surely perish” (vv. 16-18), ensuring that warfare—and its outcomes—always aligned with God’s love.

For non-Canaanite cities which were hostile (hence showing themselves to be “enemies”), Israel was required to offer peace first: “Proclaim peace unto it” (De 20:10). This was exceptionally unique among ancient societies, and acceptance led to respected tributary status: “All the people… shall be tributaries unto thee, and they shall serve thee” (v. 11). This was not chattel slavery but collective service—taxes and/or labor—under Israel’s governance, preserving community dignity and identity (e.g., Moab, 2Sa 8:6). Refusal marked adult males as irredeemable, requiring conquest, with males killed and women and children taken as spoil (De 20:13-14), potentially as slaves (Le 25:44-46: “They shall be your possession”). Yet, God’s law imposed limits: captives had rights, such as freedom for severe injury (Ex 21:26, 27) and humane marriage, (De 21:10-14: “Thou shalt not sell her at all for money”). Obedience ensured these regulations were followed, integrating captives into the covenant community (Ex 20:10, Sabbath rest), offering redemption (Is 45:6).

Canaanite cities faced destruction due to their wickedness, like child sacrifice: “Because of the wickedness of these nations the Lord doth drive them out” (De 9:5), protecting Israel’s faith (De 20:18). Yet, mercy prevailed with the Gibeonites, who secured a treaty and served at the altar (Jos 9:27), showing God’s redemptive intent even in judgment.

Escaped Slaves: A Radical Sanctuary

Deuteronomy 23:15-16 stands as a unique and enduring testament to God’s mercy and justice: “Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: He shall dwell with thee… in that place which he shall choose… thou shalt not oppress him.” This law, likely addressing foreign slaves fleeing harsh systems in surrounding territories, defied ancient norms (e.g., Code of Hammurabi, Law 16). Israel’s obedience ensures this mercy is enacted, offering escapees autonomy and dignity. They join the covenant community, potentially as free members (Nu 15:15: “One ordinance… for the stranger”), reflecting God’s love for the oppressed (De 10:18).

A Framework of Freedom and Redemption

God’s law distinguishes between those who align with His people and those who resist. Allies like Tyre remained free, trading as equals (1Ki 5:1, 10-11)[/simple_tooltip]. Submissive enemies became tributaries, retaining communal autonomy (De 20:11). Captives from non-submissive cities could integrate through marriage, their children likely free as Israelites (Nu 15:15). Escaped slaves found sanctuary (De 23:15-16), showing God’s redemptive plan: “In thee shall all families of the earth be blessed” (Ge 12:3). This system hinges on Israel’s volunteer army and obedience (De 20:1, 30:15-16), ensuring victories and just treatment of captives and escapees. It’s not human oppression but divine order, administered through God’s power and covenant faithfulness.

Love as the Bedrock

Jesus declared: “Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Mt 22:37-40; Le 19:18). The Torah’s servitude—whether for the poor, offenders, captives, or escapees—reflects this love, restoring order and dignity. The New Testament builds on this: masters must treat slaves justly (Co 4:1), and equality of human dignity and worth prevails (Ga 3:28: “neither bond nor free”). The ultimate goal is freedom: “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36).

Confronting Modern Objections