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 elementsof the world. But when the fulness of thetimewas 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 thequotient 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 worddoulosand 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.
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 fromthe heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants (ἐδουλώθητεedoulothete, 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.” 1Cor.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.” 1Cor.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” (συνδούλουsundoulou, 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.” 1Cor.vii. 15. “For ye suffer if a man bring you into bondage,” (καταδουλοῖ,katadouloi, reduce you to slavery,) &c. 2Cor.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, shallslavehimself 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.”Markxiv. 47. “And one of them smote a servant (δοῦλον,doulon, slave) of the high-priest, and cut off his right ear.”Lukexxii. 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?”Johnxviii. 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.”Johnxviii. 18.
There are several instances where the word is used figuratively, as a submissive epithet, as an example of which we citeActsiv. 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.”Actsvii. 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.”Lukeii. 29.
The English wordsservant,to serve,service,servile,servilely,serving, &c. have descended into the language from the Latin wordservus, a slave, and these words, when first introduced into the language, as distinctly carried with them the idea of slavery as does now our present term, and will continue to do so wherever the English language and slavery prevail. In no slave-holding country will the word servant be applied to a freeman as a legitimate term of description, but in non-slaveholding communities these words are sometimes used in a somewhat different sense, yet erroneously, because they are then used without adherence to their derivation and analogy. These words, when found in the received translation of the Christian Scriptures, are in the most of instances translated from some Greek word that signified or included the idea slavery. But notwithstanding the obvious error in giving the wordservant, &c. as the translation of a word that did not carry with it the idea which was in unison with the original of these words, yet we find some few instances of such error. We give a few examples.
“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would myservantsfight.”Johnxviii. 36.
Here servants is translated fromὑπηρέται,huperetai, and signifies a subordinate. In English it sometimes requires attendants, assistants, inferior officers, &c., but never associates with the idea of slavery.
“Peter followed him afar off unto the high-priest’s palace, and he sat with theservants, (ὑπηρετῶν,attendants, &c.,) and warmed himself at the fire.”Markxiv. 54. “And the servants (δοῦλοι,douloi,slaves) and officers (ὑπηρέται,huperetai,attendants,inferior officers, &c.) stood there, who had made a fire of coals, (for it was cold,) and they warmed themselves.”Johnxviii. 18.
That the word here used never conjugates with the idea slavery, we quote it as used inLukeiv. 20, in proof: “And he closed the book, and he gave it again to the minister,” (ὑπηρέτῃ,huperete,attendant,inferior officer, &c.) Also,Actsxxvi. 16: “But rise and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee aminister(ὑπηρέτην,hupereten,attendant,assistant,minister, &c.) and awitnessboth of those things which thou hast seen and of those things in the which I will appear unto thee.”
Here the requisites of the character required are totally incompatible with the character of thedoulos, proving with the greatest certainty that these two words have no analogy whatever. For we may well here remark, that human learning has never arrived at a more nicely distinct and definite perfection in the use of language than is even now manifest in the sayings of Him “who spoke as never man spake.”
Besides, in the case ofJohnxviii. 18, servants,douloi, and officersὑπηρέται,huperetai, being used consecutively and coupled together by a conjunction, is a strong proof that the idea appropriated here severally to these terms could not be expressed by either term alternately by substitution, and that these terms were by no analogy synonymous.
The wordservanthas also in error been rendered from other terms: see Hebrews iii. 5: “And Moses verily was faithful in all his house as aservant,” (θεράπων,therapon.) We have not in English any single term that fully expresses the idea conveyed by this. It means an associate or companion who is voluntarily under the direction of one whom he takes and acknowledges to be his superior. The old Romanumbra, when applied to an attendant, conveyed the idea more exactly than any one term of ours. Thus,the warrior was called thetheraponof Mars, and of the muses and kings of the gods generally. Thus, Menelaus is called thetheraponof his chief, &c. &c. (SeeIliad, viii. 113, xviii. 244, xix. 143.)
A similar error is occasionally found in the use of the termsto serve,served,service, &c., as if they were legitimately derived from some form ofdoulos. Thus, Luke ii. 37: “ButservedGod with fasting and prayers night and day,”—“served,”λατρεύουσα,latreuousa, fromlatreuo. The more appropriate term is “to worship,” &c.
The term was used by the Greeks, “to worship” the gods by sacrifices and offerings. (SeeEuripides,Electra, 131;Iphagenia in Tauris, 1115.) So inActsvii. 7: “And after that shall they come forth andserveme in this place,”—“serve,”λατρεύσουσι,latreusousi. It should have been, “and worship me in this place.”Rom.ix. 4: “And theserviceof God, and the promises,”λατρεία,latreia, worship, &c. So alsoHeb.ix. 1: “Then verily the first covenant had also ordinances of divine service,”λατρείας,latreias, worship. So alsoHeb.xiii. 10: “We have an altar whereof they have no right to eat whichservethe tabernacle,”—“serve,”λατρεύοντες,latreuontes, who are worshipping in the, &c. &c.
Διάκονος,diakonos, is also sometimes erroneously translatedservant,service,to serve, &c. An instance occurs,Johnii. 5: “And his mother saith unto theservants,”διακόνοις,diakonois, fromdiakonos: as a verb, it means to minister unto, to wait upon, to manage affairs, to perform some function to another; and hence, in English, we may occasionally require some other term of cognate meaning. From this term our word “deacon” has been legitimately derived. The word is of less elevated import in Greek thantherapon(see Aristophanes,Ornithes, line 1322,ὡς βλαχιχῶς διαχονεῖς,) but never consorts in the least degree with the idea slavery. “Saith unto” them who ministered, who waited upon the guests, &c. So alsoJohnii. 9: “But theservantswhich drew the water knew,”—servants,διάκονοι,diakonoi, “they who ministered unto.” See alsoRom.xvi. 1: “I commend unto you Phebe our sister, which is aservantof the church,” &c.,διάκονον,diakonon,one who ministers unto, &c. So alsoJohnxii. 26: “If any manserve,”διακονῇ,diakone, wait upon, minister unto me. “And where I am there shall myservantbe,”διάκονος,diakonos, one who waits upon, who ministers unto; “him will my Father honour.” It is not always in English easy to select a phrase distinctly the best adaptedto express the precise difference between the wordsdiakonosandhuperetes, but it may be remarked that thehupereteswas of an employment more of public character: hence those who in the ships held certain banks of oars were called by that name; also those of a particular rank in the army, or in civil government; but the worddiakonoswas used as a term more applicable to domestic, personal, or private life. Keeping this distinction in mind, the same word may often, in English, give the sense of either; yethupereteswill often appear in Greek wherediakonoswould be ill used. A more correct use of this word than the preceding will be found inMatt.iv. 11: “Then the devil leaveth him, and behold, angels came andministeredunto him,”διηκόνουν,diekonoun, ministered unto, attended to.
Matt.xx. 26: “But whosoever will be great among you, let him be yourminister,”διάκονος,diakonos, minister, &c. And here is shown the distinction between this word anddoulos, a slave; for he proceeds, “And whosoever will be chief among you, let him be yourservant,”δοῦλος,doulos, slave. Also,Lukeviii. 3: “And Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others which ministered unto him of their substance,”διηκόνουν,diekonoun, ministered, &c. We have deemed it proper to notice these inaccuracies in our translation, to prevent the wordservant, &c., when used to meanslave, &c., being confounded with its use when given in translation as above; and it may be proper also to notice that thehiredlabourer, a freemanhiredinto the employ of another, is never described by any term implyingslavery, or even having any analogy with it, as examples will show:
“For the kingdom of heaven is like a man that is a householder, which went out early in the morning tohire labourers(μισθώσασθαι ἐργάτας,misthosasthai ergatas, to hire labourers) into his vineyard.” “They say unto him, Because no man hath hired us,” (ἐμισθώσατο,emisthosato, hath hired.) “So when the evening was come, the Lord of the vineyard saith unto his steward, call the labourers and give themtheir hire,”μισθὸν,misthon, wages, &c. “And when they had received it, they murmured against the good man of the house.”Matt.xx. 1, 7, 8, 11. “And when he came to himself, he said, How manyhired servants(μίσθιοι,misthioi, hired persons) of my father’s have bread,” &c.Lukexv. 17. “But he that is a hireling, (μισθωτὸς,misthotos, a person hired,) and not the shepherd, whose own the sheep are not, seeth the wolf, &c. and the wolf catcheth them and scattereth the sheep. Thehireling(μισθωτὸς,misthotos, a person hired) fleeth because he is ahireling(μισθωτὸς,misthotos, a person hired,) and careth not for the sheep.”Johnx. 12, 13. “For the labourer is worthy of hishire,”τοῦ μισθοῦhire, wages, payment, &c.Lukex. 7. “Behold, the hire (ὁ μισθὸς, payment for being hired) of the labourers (τῶν ἐργατῶν,ton ergaton, the labourers, not slaves) who have reaped down your fields.”Jamesv. 4.
He who is seeking to obtain a correct view of the truth will perceive the propriety of keeping in mind the distinction between the different characters thus in our version called by the same name, “servants,” and not suffer his mind to be governed, or even influenced, by any bias which has been produced by an incomplete examination of the whole gospel of God.