LESSON XV.
From the writings of St. Paul, we deem the deduction clear, that he considered slavery to be a consequent of sin, and plainly set it forth in his address to the Romans. “Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. For until (ἄχρι, achri, as far as—see Iliad, xvii. 599) the law, sin was in the world: but sin is not imputed where there is no law. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.” Rom. v. 12–24.
“Know ye not, that to whom ye yield yourselves servants (δούλους, doulous, slaves) to obey, his servants (δοῦλοι, douloi, slaves) ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants (δοῦλοι, douloi, slaves) of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants (ἐδουλώθητε edoulothete, ye enslaved yourselves) to righteousness unto holiness. For when ye were the servants (δοῦλοιes) of sin, ye were free from righteousness. What fruit had ye then, in those things whereof ye are now ashamed? for the end of those things is death. But now, being free from sin, and become servants (δουλωθέντες, doulothentes, slaving yourselves) to God, ye have fruit unto holiness, and in the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.” Rom. vi. 16–23.
“For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage (δουλείας, douleias, slavery) again to fear, but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs: heirs of God, and joint heirs with Christ: if so be that we suffer with him, that we may be also glorified together. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage (δουλείας, douleias, slavery) of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now: and not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” Rom. viii. 14–23. “So then, with the mind I myself serve (δουλεύω, douleuo, slave myself to) the law of God, but with the flesh the law of sin.” Rom. vii. 25. “For they that are such serve (δουλεύουσιν, douleuousin, slave themselves to) not our Lord Jesus Christ, but their own belly.” Rom. xvi. 18.
The word “doulos” is used by Peter in a similar manner: “For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men: as free, not using your liberty for a cloak of maliciousness, but as the servants of God,” (δοῦλοι, douloi, slaves.) Idem: “While they promise them liberty, they themselves are the servants, (δοῦλοι, douloi, slaves) of corruption: for of whom a man is overcome, of the same is he brought in bondage,” (δεδούλωται, dedoulotai, is he enslaved.)
Further instances of the use of the word “doulos” in the original Greek Scriptures will be found as follows:—“But I keep under my body and bring it into subjection, (δουλαγωγῶ, doulagogo, and guide it as in slavery,) lest that by any means when I have preached to others, I myself should be a castaway.” 1 Cor. ix. 27. “For by one Spirit we are all baptized into one body, whether we are Jews or Gentiles, whether we are bond (δοῦλοι, douloi, slaves) or free, and have been all made to drink into one spirit.” 1 Cor. xii. 13. “Where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond (δοῦλος, doulos, slave) nor free.” Col. iii. 11. “As ye also learned of Epaphras, our dear fellow-servant” (συνδούλου sundoulou, fellow-slave.) Col. i. 7. “But if the unbelieving depart, let him depart; a brother or a sister is not under bondage (δεδούλωται, dedoulotai, is enslaved) in such cases.” 1 Cor. vii. 15. “For ye suffer if a man bring you into bondage,” (καταδουλοῖ, katadouloi, reduce you to slavery,) &c. 2 Cor. xi. 20. “For he that in these things serveth (douleύsei, douleusei, shall slave himself to) Christ is acceptable to God and approved of men.” Rom. xiv. 18. “It was said unto her, the elder shall serve (δουλεύσει, shall slave himself to) the younger; for it is written, Jacob have I loved, but Esau have I hated.” Rom. ix. 12, 13. “And behold, one of them which were with Jesus, stretched out his hand, and drew his sword, and struck a servant (δοῦλον, doulon, slave) of the high-priest, and smote off his ear.” Matt. xxvi. 51. “And one of them that stood by drew his sword, and smote a servant (δοῦλον, doulon, slave,) of the high-priest, and cut off his ear.” Mark xiv. 47. “And one of them smote a servant (δοῦλον, doulon, slave) of the high-priest, and cut off his right ear.” Luke xxii. 50. “Then Simon Peter, having a sword, drew it, and smote the high-priest’s servant (δοῦλον, doulon, slave,) and cut off his right ear. The servant’s (δούλῳ, doulo, slave) name was Malchus.” “One of the servants (δούλων, doulon, slaves) of the high-priest (being his kinsman whose ear Peter cut off) saith, Did not I see thee in the garden with him?” John xviii. 10, 26. “And the servants (δοῦλοι, douloi, slaves) and officers stood there, who had made a fire of coals, (for it was cold,) and they warmed themselves: and Peter stood with them and warmed himself.” John xviii. 18.
There are several instances where the word is used figuratively, as a submissive epithet, as an example of which we cite Acts iv. 29: “And now, Lord, behold their threatenings, and grant unto thy servants (δούλοις, doulois, slaves) that with all boldness they may speak thy word.” “And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, (δουλώσουσιν, doulosousin, should enslave them,) and entreat them evil four hundred years. And the nation to whom they shall be in bondage (δουλεύσωσι, douleusosi, to whom they shall be enslaved) will I judge, said God.” Acts vii. 6, 7. “Not now as a servant (δοῦλον, doulon, slave,) but above a servant, (δοῦλον, doulon, slave,) a brother beloved,” &c. Philem. 16. “Lord, now lettest thou thy servant (δοῦλον, doulon, slave) depart in peace.” Luke ii. 29.