Changes

Some biblical passages mentioning slavery are:

Some biblical passages mentioning slavery are:

* "And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant." -- Genesis 17:12-13, showing that slaves were considered subject to the Old Covenant.

* "And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant."—Genesis 17:12-13, showing that slaves were considered subject to the Old Covenant.

* "And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished. Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money." -- Exodus 21:20-21

* "And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished. Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money."—Exodus 21:20-21

* "If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall  bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever." -- Exodus 21:2-6. Hebrews may be slaves for a maximum of seven years, then must be freed. Any children produced during the period of slavery shall however remain the property of his owner.

* "If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall  bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever."—Exodus 21:2-6. Hebrews may be slaves for a maximum of seven years, then must be freed. Any children produced during the period of slavery shall however remain the property of his owner.

* "Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour." -- Leviticus 25:44-46 (Leviticus 25 contains more detailed rules regarding who may or may not be enslaved)

* "Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour."—Leviticus 25:44-46 (Leviticus 25 contains more detailed rules regarding who may or may not be enslaved)

* "And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice (slavery) unto this day. But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen." -- I Kings 9:20-22

* "And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice (slavery) unto this day. But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen."—I Kings 9:20-22

* "And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family:  After that he is sold he may be redeemed again; one of his brethren may redeem him:" -- Levitcus 25:47-48  

* "And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family:  After that he is sold he may be redeemed again; one of his brethren may redeem him:"—Levitcus 25:47-48  

* "Let every man abide in the same calling wherein he was called. Art thou called being a servant (slave)? care not for it: but if thou mayest be made free, use it rather." -- I Corinthians 7:20-21

* "Let every man abide in the same calling wherein he was called. Art thou called being a servant (slave)? care not for it: but if thou mayest be made free, use it rather."—I Corinthians 7:20-21

*  "Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven." -- Colossians 4:1  

*  "Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven."—Colossians 4:1  

* "Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward." -- 1 Peter 2:18

* "Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward."—1 Peter 2:18

* "Let as many servants (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, because they are faithful and beloved, partakers of the benefit. These things teach and exhort." -- I Timothy 6:1-2

* "Let as many servants (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, because they are faithful and beloved, partakers of the benefit. These things teach and exhort."—I Timothy 6:1-2

* "We also know that law is made not for the righteous but for lawbreakers and rebels, ... for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine..."  {{bible ref|1_Timothy|1|9-10}}

* "We also know that law is made not for the righteous but for lawbreakers and rebels, ... for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine..."  {{bible ref|1_Timothy|1|9-10}}

*Except for the following situation, Israelite slaves were required to be given freedom after six years of servitude. ({{bibleverse||Exodus|21:2-6|KJV}})  

*Except for the following situation, Israelite slaves were required to be given freedom after six years of servitude. ({{bibleverse||Exodus|21:2-6|KJV}})  

*A Hebrew father could sell his daughter to be a wife, or concubine (an additional wife)<ref>Genesis 25:1; cf. 1 Chronicles 1:32; Genesis 30:4; cf. 35:22</ref>, of the owner or his son, in which case  marriage took the place of release. However, if the owner broke the betrothal (engagement) and so failed to marry her, then he was required to let her be redeemed to freedom. If she was married to his son, the neglect of equal care for her in food, or in clothing or in sexual relations also mandated her release. ({{bibleverse||Exodus|21:7-11|KJV}})

*A Hebrew father could sell his daughter to be a wife, or concubine (an additional wife),<ref>Genesis 25:1; cf. 1 Chronicles 1:32; Genesis 30:4; cf. 35:22</ref> of the owner or his son, in which case  marriage took the place of release. However, if the owner broke the betrothal (engagement) and so failed to marry her, then he was required to let her be redeemed to freedom. If she was married to his son, the neglect of equal care for her in food, or in clothing or in sexual relations also mandated her release. ({{bibleverse||Exodus|21:7-11|KJV}})

*The male Hebrew slave was to be released with abundant provisions, designed to help economically establish him. ({{bibleverse||Deuteronomy|15:12-15|KJV}})  

*The male Hebrew slave was to be released with abundant provisions, designed to help economically establish him. ({{bibleverse||Deuteronomy|15:12-15|KJV}})  

*In contrast to foreigners and hired servants, purchased slaves were circumcised and became part of the household, and thus received benefits under the Abrahamic covenant, ({{bibleverse||Genesis|17:13-19|KJV}}) and as such they took part in the Passover feast  ({{bibleverse||Exodus|12:44-45|KJV}};  {{bibleverse||Deuteronomy|2:10-12|KJV}}; 29:10-13; {{bibleverse||Leviticus|22:10-12|KJV}})   

*In contrast to foreigners and hired servants, purchased slaves were circumcised and became part of the household, and thus received benefits under the Abrahamic covenant, ({{bibleverse||Genesis|17:13-19|KJV}}) and as such they took part in the Passover feast  ({{bibleverse||Exodus|12:44-45|KJV}};  {{bibleverse||Deuteronomy|2:10-12|KJV}}; 29:10-13; {{bibleverse||Leviticus|22:10-12|KJV}})   

*The owner was to be punished for killing any servant unjustly, with the penalty likely being death,({{bibleverse||Exodus|21:18-21|KJV}}),  by being slain with the sword, as the [[Targum]] and Jarchi understand it.<ref>[http://www.searchgodsword.org/com/geb/view.cgi?book=ex&chapter=021&verse=020 ''Dr. John Gill's Exposition of the Entire Bible'', Exodus 21:20</ref> ({{bibleverse||Exodus|21:21-22|KJV}}; cf. {{bibleverse||Leviticus|24:21-22|KJV}}) [[Philo]] stated that premeditated murder of the servant, with malice, required the master's death.<ref>The Special Laws, III,  15:141</ref>  If fatality was not evidenced for a day or so then no punishment was prescribed regarding a foreign servant. For freemen a monetary compensation was mandated in the latter case.   

*The owner was to be punished for killing any servant unjustly, with the penalty likely being death,({{bibleverse||Exodus|21:18-21|KJV}}),  by being slain with the sword, as the [[Targum]] and Jarchi understand it.<ref>[http://www.searchgodsword.org/com/geb/view.cgi?book=ex&chapter=021&verse=020 ''Dr. John Gill's Exposition of the Entire Bible'', Exodus 21:20]</ref> ({{bibleverse||Exodus|21:21-22|KJV}}; cf. {{bibleverse||Leviticus|24:21-22|KJV}}) [[Philo]] stated that premeditated murder of the servant, with malice, required the master's death.<ref>The Special Laws, III,  15:141</ref>  If fatality was not evidenced for a day or so then no punishment was prescribed regarding a foreign servant. For freemen a monetary compensation was mandated in the latter case.   

*Stealing a man and selling him into slavery was also a capital crime, ({{bibleverse||Exodus|21:16|KJV}}; {{bibleverse||Deuteronomy|24:7|KJV}}   

*Stealing a man and selling him into slavery was also a capital crime, ({{bibleverse||Exodus|21:16|KJV}}; {{bibleverse||Deuteronomy|24:7|KJV}}   

The [[Epistle to Philemon]] by the [[apostle Paul]] was an important text in regard to slavery, and was used by both pro slavery advocates and abolitionists,<ref>Religion and the Antebellum Debate Over Slavery, by John R. McKivigan, Mitchell Snay</ref><ref>[http://medicolegal.tripod.com/cheevergvs.htm#p140 God Against Slavery], p. 140, by Rev. George B. Cheever, D.D</ref> the former because Paul is returning Philemon, an escaped slave back to his master Onesimus,  seemingly in contrast to Old Testament law. ({{bibleverse||Deuteronomy|23:15-16|KJV}})  However, as Roman law required the return of escaped slaves, not returning Onesimus would have left him a ''servus fugitivus'',<ref>Encyclopedic Dictionary of Roman Law, by Adolf Berger</ref> with a bounty on his head and perhaps a brand on his back.<ref>[http://www.classicsunveiled.com/romel/html/slavery.html Rome Exposed - Roman Life]</ref><ref>[http://www.bbc.co.uk/history/ancient/romans/slavery_04.shtml] Resisting Slavery in Ancient Rome By Professor Keith Bradle</ref> Moreover, Paul made it clear he was not returning a slave, but one whom was to be received back no longer "as a slave, but as a brother beloved" (he had been converted by Paul while both were imprisoned), even as Paul's own son or Paul himself, though Paul would have preferred Philemon to remain and minister in place of Onesimus. Paul further offers to pay for any debt owed by Philemon ({{bibleverse||Philemon|1:1-25|KJV}}).  

The [[Epistle to Philemon]] by the [[apostle Paul]] was an important text in regard to slavery, and was used by both pro slavery advocates and abolitionists,<ref>Religion and the Antebellum Debate Over Slavery, by John R. McKivigan, Mitchell Snay</ref><ref>[http://medicolegal.tripod.com/cheevergvs.htm#p140 God Against Slavery], p. 140, by Rev. George B. Cheever, D.D</ref> the former because Paul is returning Philemon, an escaped slave back to his master Onesimus,  seemingly in contrast to Old Testament law. ({{bibleverse||Deuteronomy|23:15-16|KJV}})  However, as Roman law required the return of escaped slaves, not returning Onesimus would have left him a ''servus fugitivus'',<ref>Encyclopedic Dictionary of Roman Law, by Adolf Berger</ref> with a bounty on his head and perhaps a brand on his back.<ref>[http://www.classicsunveiled.com/romel/html/slavery.html Rome Exposed - Roman Life]</ref><ref>[http://www.bbc.co.uk/history/ancient/romans/slavery_04.shtml] Resisting Slavery in Ancient Rome By Professor Keith Bradle</ref> Moreover, Paul made it clear he was not returning a slave, but one whom was to be received back no longer "as a slave, but as a brother beloved" (he had been converted by Paul while both were imprisoned), even as Paul's own son or Paul himself, though Paul would have preferred Philemon to remain and minister in place of Onesimus. Paul further offers to pay for any debt owed by Philemon ({{bibleverse||Philemon|1:1-25|KJV}}).  

In contrast to laws regarding slavery, purely moral laws of the Old Testament, versus judicial and civil legislation, are affirmed and even made stricter. <ref>[http://peacebyjesus.witnesstoday.org/Homosex_versus_the_Bible.html#Sex Sex Laws versus Slavery]</ref>

In contrast to laws regarding slavery, purely moral laws of the Old Testament, versus judicial and civil legislation, are affirmed and even made stricter.<ref>[http://peacebyjesus.witnesstoday.org/Homosex_versus_the_Bible.html#Sex Sex Laws versus Slavery]</ref>

==Later history==

==Later history==

There was little or no opposition to slavery by Christians until the late 18th century, when [[Quakers]] in Britain and the American colonies started to become involved. The [[Second Great Awakening]] and the evangelical movement in Britain in the 1790-1840 period led to the rise of abolitionism as a religious force.<ref> David Brion Davis, ''The problem of slavery in Western culture‎'' (1967); Davis, '' The problem of slavery in the age of revolution, 1770-1823‎'' (1975) </ref>   

There was little or no opposition to slavery by Christians until the late 18th century, when [[Quakers]] in Britain and the American colonies started to become involved. The [[Second Great Awakening]] and the evangelical movement in Britain in the 1790-1840 period led to the rise of abolitionism as a religious force.<ref>David Brion Davis, ''The problem of slavery in Western culture‎'' (1967); Davis, '' The problem of slavery in the age of revolution, 1770-1823‎'' (1975)</ref>   

[[Pat Robertson]] while acknowledging the Old Testament's teachings on slavery, argues that "we have moved in our conception of the value of human beings over the years" until we have realized that slavery is "terribly wrong."<ref>[http://www.youtube.com/watch?v=1-DtlRyvC34 Pat Robertson on the Bible and slavery]</ref>

[[Pat Robertson]] while acknowledging the Old Testament's teachings on slavery, argues that "we have moved in our conception of the value of human beings over the years" until we have realized that slavery is "terribly wrong."<ref>[http://www.youtube.com/watch?v=1-DtlRyvC34 Pat Robertson on the Bible and slavery]</ref>