Under such a state of facts can any thing be conceived more inconsistent, than that Paul should, under such circumstances, design to slip in a word repealing in fact this law, and directly producing all the other ill effects which he so pointedly complained of in others. Whoever can believe such a thing, surely, whatever he may pretend, can have no respect for the character of Paul, nor for his religion.
But the character of Paul remains consistent, his religion unblemished and spotless, and the preaching of Jesus Christ in relation to the matter vindicated and supported, by giving to the word andrapodistais, as here used by Paul, its plain, legitimate, and usual meaning, slave-stealers, persons who steal, or entice away from the possession of their masters, individuals who according to the law are slaves.
LESSON XIII.
The inquiry naturally occurs, how happened it that St. Paul found it necessary to instruct and inform Timothy that the law forbid the stealing or enticing away other men’s slaves. By an examination of his writings and letters to the Gentile churches, the fact is plainly proven that there had grown up among them some new doctrines, which his office as apostle made it his duty to reprehend. What these doctrines were we are enabled in some measure to discover, by examining the 7th of the 1st Corinthians, which commences thus: “Now concerning the things whereof ye wrote unto me,” disclosing the fact that the Corinthians had written to him for advice and counsel, whom he now answers with instructions against the abolition of marriage, and against the abolition of slavery, &c.
Some of the Gentile churches advocated the doctrine that if a man or a woman of the faith were married to one not of the faith, that such marriage should be abolished; so also, that a slave of the faith should be set free, and especially from his believing master; so also, the believing child should be discharged from the authority of the unbelieving parents. The promulgation of these doctrines filled society with disorder there, and the church with confusion.
In his lesson to Timothy, he complains of the doctrines taught by Hymeneus and Alexander, as blasphemous. Now, in this same lesson, he applies this epithet to these new abolition doctrines, leaving us plainly to infer that these doctrines were also taught by them, and for which he “delivered” them “unto Satan.” And here we have a connecting link between this lesson to Timothy and his whole instruction to the Gentile churches on this subject. But these doctrines, as taught by Hymeneus and Alexander, or others analogous, have found advocates ever since; for folly has never been so foolish nor wickedness so wicked as not to find followers. These new doctrines Paul reprehended in many other places, and touching the subject of our present inquiry, let us examine how he treated the matter during the time of his apostleship.
“Let every man abide in the same calling wherein he was called. Art thou called being a servant, (δοῦλος, doulos, slave,) care not for it; but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, (δοῦλος, doulos, slave,) is the Lord’s freeman; likewise, also, he that is called, being free, is Christ’s servant, (δοῦλος, doulos, slave.) Ye are bought with a price; be ye not the servant (δοῦλος, doulos, slave) of men. Brethren, let every man, wherein he is called, therein abide with God.” 1 Cor. vii. 20–24. And this is consistent with his introduction to the subject in the 17th verse: “But as God hath distributed to every man, as the Lord hath called every one, so let him walk, and so ordain I in all churches.” Compare this with his instruction to Titus: “Exhort servants (δούλος, doulous, slaves,) to be obedient unto their own masters, and to please them well in all things. Not answering again, not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.” Titus ii. 9–15.
And to the Colossians: “Servants, (δοῦλοι, douloi, slaves,) obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve (δουλεύετε, douleuete, ye slave yourselves to) the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Masters, give unto your servants (δούλοις, doulois, slaves) that which is just and equal; knowing that ye also have a Master in heaven.” Col. iii. 22, 25; iv. 1.
And to the Ephesians: “Servants, (δοῦλοι, douloi, slaves,) be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service (ὀφθαλμοδουλείαν, ophthalmodouleian, slavery to the eye) as men-pleasers; but as the servants (δοῦλοι, douloi, slaves) of Christ, doing the will of God from the heart; with good-will doing service (ουλεύοντες, douleuontes, slaving yourselves) as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond (δοῦλος, doulos, slave) or free (ἐλεύθερος, eleutheros, a freeman). And ye masters, do the same things unto them, forbearing threatening: knowing that your Master is also in heaven, neither is there respect of persons with him.” Eph. vi. 5–9.