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 elements
of the world. But when the fulness of the _time_ was 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 the quotient 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 word _doulos_ and 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.
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