Why did God allow slavery in the Old Testament?

The question of why God allowed slavery in the Old Testament is one that has perplexed many believers and scholars alike. To understand this deeply, we must immerse ourselves in the historical, cultural, and theological contexts of the ancient Near East, as well as the overarching narrative of the Bible. The issue of slavery, as presented in the Old Testament, is multifaceted and must be approached with care and nuance.

Firstly, it is essential to recognize that the term "slavery" in the context of the Old Testament does not always equate to the brutal and dehumanizing chattel slavery that was practiced in the transatlantic slave trade. The Hebrew word often translated as "slave" is "ebed," which can also mean "servant" or "bondservant." The forms of servitude described in the Old Testament were diverse and often included contractual agreements, debt repayment, and even voluntary servitude.

In the ancient Near Eastern world, slavery was a common institution, and the Israelites were no exception. However, the Mosaic Law, as given to the Israelites, introduced regulations that significantly mitigated the harshness of servitude compared to the practices of surrounding nations. For instance, the Bible sets forth specific laws that aimed to protect the dignity and rights of servants.

One notable regulation is found in Exodus 21:2: "When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing." This law established a limit on the duration of servitude, ensuring that it was not a lifelong condition. Furthermore, Deuteronomy 15:12-15 expands on this principle, instructing that when a servant is released in the seventh year, the master should provide generously for them from their flock, threshing floor, and winepress. This provision ensured that former servants could reintegrate into society with the means to support themselves.

Another critical aspect of the Mosaic Law is the emphasis on humane treatment. Exodus 21:20-21, for instance, states that if a master strikes a servant and the servant dies as a result, the master is to be punished. This law underscores the value of human life and the accountability of those in positions of power. Additionally, Leviticus 25:39-43 instructs that an Israelite who becomes poor and sells themselves to another Israelite should not be treated as a slave but as a hired worker or a temporary resident. They were to be treated with respect and kindness, reflecting the broader biblical principle of loving one's neighbor.

It is also important to consider the theological context of the Old Testament. The laws regarding servitude were given to a specific people in a specific historical context. The Israelites were a fledgling nation, recently liberated from their own harsh bondage in Egypt. God’s laws aimed to shape them into a community that reflected His justice and compassion, even within the constraints of their cultural and economic realities.

Moreover, the Old Testament contains a redemptive trajectory that points towards greater liberation and equality. The prophetic literature, for example, often speaks against oppression and exploitation. Isaiah 58:6 proclaims, "Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke?" This prophetic vision aligns with the character of God as a liberator and advocate for the oppressed.

In the New Testament, this trajectory reaches its fulfillment in Jesus Christ, whose ministry and teachings emphasized the inherent worth and dignity of every human being. In Luke 4:18-19, Jesus declares, "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor." Jesus’ mission was one of liberation and restoration, reflecting the heart of God.

The apostle Paul, in his letters, also addresses the issue of slavery. In Philemon, Paul appeals to Philemon to receive Onesimus, a runaway slave, not as a slave but as a beloved brother in Christ (Philemon 1:16). This appeal is rooted in the transformative power of the gospel, which breaks down social barriers and calls for a new kind of relationship based on mutual love and respect.

Additionally, in Galatians 3:28, Paul writes, "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." This verse highlights the radical equality that the gospel brings, transcending social and cultural divisions.

From a contemporary ethical perspective, it is crucial to recognize that the Bible’s ultimate vision is one of freedom and justice. The regulations regarding servitude in the Old Testament were a step towards a more humane and just society, given the historical and cultural context of the time. However, the full revelation of God’s heart for humanity is seen in the life and teachings of Jesus Christ, who calls us to love our neighbors as ourselves and to work towards a world where justice and mercy prevail.

In conclusion, while the Old Testament does contain laws regulating servitude, these laws were designed to protect and dignify individuals within the constraints of their historical context. The broader biblical narrative reveals a God who is deeply concerned with justice, liberation, and the inherent worth of every person. As followers of Christ, we are called to embody these values in our own lives and to work towards a world where every individual is treated with the dignity and respect that they deserve.