Slavery is an institution that has been with us throughout recorded history and is still with us today in third world and underdeveloped nations.  “Slavery was a pervasive social structure in the first-century Roman Empire. In fact, it was so commonplace that its existence as an institution was never seriously questioned by anyone.”[1]  Only in the last two centuries has the practice of slavery become morally repugnant to civilized societies, but in the first-century A.D. slavery was common place being a legally and socially accepted part of the socio-economic culture of that era.  Many have estimated that twenty to thirty percent of Italy’s population and up to ten percent of the whole Roman Empire’s population consisted of slaves.  Slaves, like Onesimus were legally considered property of their owners and not citizens, and therefore had few civil rights. 

Under contemporary law, almost limitless vengeance could be wreaked on Onesimus by his owner: Graeco-Roman society was never free from the phobia of a servile war, and even an otherwise good master might think it his duty to society to make an example of the runaway. Frightful penalties also awaited those who harboured runaways (cf. P. Oxy. 1422).[2]

Runaway slaves also accused as thieves would have been subject to the death penalty, even death by crucifixion.  The two thieves on the cross alongside of Jesus may also have been slaves. 

The concept of slavery in the first-century is often misunderstood compared to our contemporary interpretation in light of the context of our modern day culture.  It seems there may have been a form of “political correctness” in Bible translations regarding slavery going back several centuries.  In John MacArthur’s book Slave, he writes:

Scripture’s prevailing description of the Christian’s relationship to Jesus Christ is the slave/master relationship. But do a casual read through your English New Testament and you won’t see it… The reason for this is as simple as it is shocking: the Greek word for slave has been covered up by being mistranslated in almost every English version – going back to both the King James Version and the Geneva Bible that predated it. Though the word slave (doulos in Greek) appears 124 times in the original text, it is correctly translated only once in the King James.  Most of our modern translations do only slightly better.  It almost seems like a conspiracy… Instead of translating doulos as “slave,” these translations consistently substitute the word servant in its place.  Ironically, the Greek language has at least half a dozen words that can mean servant. The word doulos is not one of them.[3]

Within the context of Roman slavery and its effect on Philemon’s relationship with Onesimus, Paul knew that he was taking a great risk in this instance, but he nonetheless makes a case by introducing a surprising, but most significant request of Philemon.  He is asking for Philemon to surrender his own rights!  Paul demonstrates by example, Christ’s lovingkindness, redemption and forgiveness.  He “commends Philemon for already expressing that type of love (vv. 5, 7).  But to ensure that this love would be shown to Onesimus, Paul offers to pay Onesimus’ debt (v. 19).  Paul’s love for Onesimus went beyond mere words; he was willing to give out of his own poverty to guarantee this slave’s well-being.”[4]  Paul stipulates to Philemon in this epistle, “I, Paul, am writing this with my own hand,” (v. 19) in his appeal and offer to Philemon that he accept this letter as a legally binding contract with Paul.  

The effect of early first-century Christianity on slavery was profound, at first within the early Church, then on civilization as a whole, as Christianity expanded worldwide slavery as an institution was successively abolished over the centuries as the Church preached and taught the brotherhood of man as believers in Christ.  Although the Bible does not promote the abolition of slavery, but rather taught that “slaves, in all things obey those who are your masters on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord.” (Colossians 3:22)  Also, the Bible’s teaching on the issues of slavery broke down the socio-economic barriers and promoted the oneness we all have in Christ, “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether saves or free, and we were all made to drink of one Spirit.” (I Corinthians 12:13) “Therefore you are no longer a slave, but a son; and if a son, then an heir through God.” (Galatians 4:7)  And, “no longer a slave, but more than a slave, a beloved brother…” (Philemon 1:6)    

More importantly, understanding the context of slavery in the first-century Roman world provides for us a clearer understanding of what Paul is saying to us in the book of Philemon.  The real truth is, that the modern day Christian, though faith alone, in Christ alone, is freed from slavery to sin and thus is made to be a slave (Gk: doulos) to Christ.  This Biblical, theological and foundational truth has had its greater effect on the Christian’s deeper understanding of obedience and the necessity of our submission as a slave to the Lordship of Christ.  Jesus said we cannot serve two masters.  We are all slaves to something, either to sin or to Christ.  The apostles, Paul, James, Peter, John and Jude, all stated in their epistles that they considered themselves bond slaves of Christ, something that contemporary Christians should emulate.      
 

[1] D. R. W. Wood; I. Howard Marshall, The New Bible Dictionary, Third Edition, InterVarsity Press, Downers Grove, IL.

[2] Dale B. Martin, Slavery as Salvation, Yale University Press, New Haven, Connecticut, 1990. 42.

[3] John MacArthur, Slave, The Hidden Truth About Your Identity in Christ, Thomas Nelson Publishers, Nashville, Tennessee. 2010. 16.

[4] H. Wayne House, New Testament Editor, The Nelson Study Bible, NKJV, Thomas Nelson Publishers, Nashville, TN. p. 2071.