And, finally, to Timothy: “Let as many servants (δοῦλοι, douloi, slaves) as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them because they are brethren; but rather do them service, (δουλευέτωσαν, do them slave-labour,) because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession, that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.” 1 Tim. vi. 1–14.
From the arguments here presented to Timothy in support of the doctrine which Paul invariably taught in relation to slavery, we may well suppose he felt a deep interest, even anxiety, to prevent these new doctrines from affecting Timothy’s mind in their favour; and we cannot but notice, that while, with the dignified authority of an apostolic teacher, his instructions are full, distinct, and certain, yet they are accompanied with a courteousness of explanation consolatory even to the slave, the subject of them, and with a solemnity of attestation that fathoms the very foundation of the Christian faith.
LESSON XIV.
Jesus Christ announced to the Jews that whosoever committeth sin is the servant (δοῦλος, doulos, slave) of sin; that the servant (δοῦλος, doulos, slave) abideth not in the house for ever, but the son abideth ever, &c.; therefore, if the son make them free, they shall be free indeed, &c. Of the doctrine here inculcated by the Saviour himself, it seems to us St. Paul has given a full and happy illustration; and, by his using the institution of slavery as a principal medium of his illustration, and by referring to facts well-known in the history of the institution of slavery, has not only recognised its existence, but also that it existed in conformity with the ordinances of God: and we deem his illustration not the less valuable, because it explains what is meant by, and how we are to understand, the Christian equality of all in that church. In addition to what we have already read from his writings, we may also notice, “Is the law then against the promises of God? God forbid; for if there had been a law given which could have given life, verily righteousness should have come by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond (δοῦλος, doulos, slave) nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Gal. iii. 21–29.
“Now I say, that the heir, as long as he is a child, differeth nothing from a servant, (δοῦλος, doulos, slave) though he be lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage (δεδουλωμένοι, dedoulomenoi, a state of slavery) under the elements of the world. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, (δοῦλος, doulos, slave,) but a son; and if a son, then an heir of God through Christ. Howbeit then, when ye knew not God, ye did service (ἐδουλεύσατε, edouleusate, did slave yourselves) unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?” (δουλεύειν, douleuein, to be in slavery.) Gal. iv. 1–9.
“Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons; the one by a bond-maid, (παιδίσκης, paidiskes, a favourite female slave,) and the other by a free-woman. But he who was of the bond-woman (παιδίσκης, paidiskes, a favourite female slave) was born after the flesh, but he of the free-woman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai in Arabia, which gendereth to bondage, (δουλείαν, douleian, slavery,) which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage (δουλεύει, douleuei, slavery) with her children. But Jerusalem which is above is free, which is the mother of us all.” Gal. iv. 21–26.
“Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what saith the scripture? Cast out the bond-woman (παιδίσκην, paidisken, favourite female slave) and her son: for the son of the bond-woman (παιδίσκης, paidiskes, favourite female slave) shall not be heir with the son of the free-woman. So then, brethren, we are not children of the bond-woman, (παιδίσκης, paidiskes, favourite female slave,) but of the free. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage,” (δουλείας, douleias, slavery.) Gal. iv. 29–31, v. 1.
In these lessons of Paul we not only find the Greek use of the word “doulos,” but we find also the doctrine that slavery is the quotient of sin. It is true he often uses the word figuratively to illustrate the devotion and obedience of the humble followers of Jesus Christ; but in him who spurns obedience to the laws of God, and rejects the faith of the gospel, the character is fixed and permanent, as is the course of conduct that gives it.
While in this portion of our present Study, we desire to bring to mind the word doulos and its cognates, as used in the ancient Greek Scriptures, with the design that it may be easily compared with its use by the classical authors in that language. We shall be happy if successful in the attempt to present it in such form that the mind may acknowledge the doctrine inculcated to be consistent with the justice of Divine providence and the mercy of a redeeming love; that the deduction shall be evident; that slavery is a creation of Divine justice upon the model of mercy, every way adapted to benefit the most degenerate and wicked races of mankind; and that its whole action manifests the principle, that he whom the Father loveth, him he chasteneth;—and such, indeed, is the object of our entire study.