What are we to make of the Old Testament texts that speak of slavery?  They do not offer any outright condemnation of it.  So, are we to reject those texts out of hand?

One answer, favoured by many who wish to uphold the authority of Scripture, is to regard these texts as less-than-ultimate in themselves, and pointing towards (without themselves arriving at) the ultimate.

These texts, in other words, are on a trajectory, the end point of which is reached in ‘the law of Christ’, which is the ‘law of love’, and, eventually, to the abolition of slavery.

In what ways, then are we to regard the OT texts of slavery as less that ultimate?

William Webb (Discovering Biblical Equality, ch. 22) offers the following:

1. Attitude/perspective of ownership/property. The Bible accepts the treatment of human beings as property (e.g., Ex 12:44; 21:20–21, 32; Lev 22:11).
2. Release of Hebrew slaves versus foreign slaves. Foreign slaves in Israel did not experience the same humane treatment as did Israelite slaves with the seventh year of release (Lev 25:44–46; cf. 25:39–43).
3. Using slaves for reproductive purposes. Some Israelites struggling with infertility used their slaves to produce offspring (Gen 16:1–4; 30:3–4, 9–10).
4. Sexual violation of a slave versus a free woman. An Israelite man who raped a betrothed Israelite woman was to be put to death (Deut 22:25–27), whereas sexual violation of a betrothed slave woman resulted in a mere payment/offering of damages (Lev 19:20–22).
5. Physical beating of a slave. A slave owner could beat his slave severely without any penalty, provided the slave survived the beating by a couple of days (Ex 21:20–22).
6. Value of a slave’s life versus a free person’s life. The Torah legislation values a slave’s life less than a free person’s life (Ex 21:28–32).

But, writes Webb, both Old and New Testaments modify the institution of slavery, bringing greater protection and dignity for the slave, and signaling further improvements that would eventually lead to the abolotion of slavery.

1. Generous number of days off work. Many ancient Near Eastern and Greco-Roman cultures gave slaves time off for festival holidays. By comparison, however, the extent of holidays for festivals (Deut 16:10–12) and for the weekly sabbath rest (Ex 23:12) in Israel was generous.
2. Elevated status in worship setting. Some ancient cultures restricted slaves from involvement in sacred rituals. The Roman Empire, for example, barred slaves from ceremonial aspects of its religious festivals because they were thought to have a defiling or polluting influence. On the other hand, the Israelite (Ex 12:44; Deut 12:12, 18) and early church communities included slaves in the worship setting. In the church their status was raised to equality “in Christ” (Gal 3:28; Col 3:22–25; 4:16).
3. Release of Hebrew slaves after six years. Biblical legislation (Lev 25:39–43; see also Jer 34:8–22) and the Code of Hammurabi are unique in prescribing the release of debt slaves after a certain number of years. This is a highly redemptive feature compared to most other ancient Near Eastern cultures.
4. Provisions given to slaves upon release. Material assistance for released slaves stands out as a generous act of biblical law (Deut 15:12–18); other law codes do not appear to include this act of compensation.
5. Limitations on physical beatings; freedom for damaged slaves. Biblical legislation limited the severity of physical beatings (Ex 21:20–21), and any slave who was damaged by her or his master automatically gained freedom (Ex 21:26–27). Other cultures did not limit the slave owner’s power in this way. Indeed, torturous abuse (including crucifixion) of some slaves was often intended as an object lesson for others.
6. Admonitions of genuine care. Paul encouraged masters to turn away from harshness and to show genuine care for their slaves. These words were powerful in a world that often left sick slaves to die without treatment.
7. Condemnation of trading stolen slaves/people. Scripture denounces foreign countries—Gaza and Tyre—for stealing people in order to trade them as slaves.
8. Refuge and safety for runaway slaves. In the ancient world runaway slaves were sought for bounty. Captured slaves were at times executed along with their families and accomplices. The Code of Hammurabi prescribed the death penalty for aiding and abetting a runaway slave. Most nations had extradition treaties. In a radical departure from these prevalent views, Israel became a safety zone or refuge for foreign runaway slaves (Deut 23:15–16; cf. Is 16:3–4).

Webb uses these data to support his argument for a similar trajectory in Biblical teaching about the role and status of women.  But I’ll leave that for another time and place.