Slavery in Jesus' teaching

The claim is that because Jesus referenced slavery in His parables, He must have condoned it. But if we follow that logic, we would also have to say that Jesus condoned robbery because He compared His return to a thief in the night multiple times. This essay argues that Jesus’ use of slavery as a cultural reference does not mean He approved of it—rather, He used familiar concepts to communicate deeper spiritual truths. A confessional Lutheran perspective recognizes that Scripture interprets Scripture, and Jesus' words must be understood in light of His redemptive mission and the full witness of God's Word.

1. Jesus’ Parables and the Use of Cultural Imagery

Jesus often spoke in parables, using common cultural references to help His audience grasp spiritual realities. For example, in Matthew 18:21-35, He tells the parable of the unmerciful servant, in which a king forgives an enormous debt, but the servant refuses to forgive a much smaller debt. The master-servant relationship was part of daily life in the ancient world, and Jesus used it as a teaching tool. Similarly, in Luke 17:7-10, He speaks of a servant working in the fields who does not expect thanks, illustrating the humility required in serving God.

Just because Jesus mentioned slavery does not mean He endorsed it. He also used farming, fishing, and business imagery without making theological statements about those professions. The parables were about the Kingdom of God, not about affirming the morality of any specific human institution. A Lutheran understanding of biblical interpretation recognizes that parables are not doctrinal statements but means of illustrating spiritual truths.

2. The "Thief in the Night" Analogy—Does Jesus Approve of Stealing?

If someone insists that Jesus condoned slavery just because He referenced it, they must also explain why He repeatedly likened His return to a thief in the night. In Matthew 24:42-44, Jesus warns His disciples to be watchful, saying, “If the master of the house had known in what part of the night the thief was coming, he would have stayed awake.” Similar comparisons appear in 1 Thessalonians 5:2, 2 Peter 3:10, and Revelation 16:15.

Of course, no one claims that Jesus promoted theft. Instead, the imagery of a thief is used to emphasize the suddenness and unpredictability of His return. This demonstrates that referencing something does not equate to endorsing it. Likewise, Lutherans understand that biblical references to cultural practices must be read in their historical and theological context, not as moral approvals.

3. Jesus’ Teachings on Human Dignity and Freedom

Jesus' primary mission was to redeem sinners and proclaim the coming of the Kingdom of God (John 18:36). Nevertheless, His teachings upheld the inherent value of every person. He broke social barriers by interacting with outcasts, women, and the oppressed. He taught the golden rule—“Do to others as you would have them do to you” (Luke 6:31)—a principle that, if fully applied, would dismantle unjust systems like slavery.

The apostle Paul built upon this, teaching in Philemon that a runaway slave, Onesimus, should be treated as a beloved brother. In Galatians 3:28, Paul declares that in Christ, “there is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” A confessional Lutheran view understands that while the Gospel does not seek to bring immediate social revolution, it transforms hearts and, over time, erodes unjust institutions. Lutherans recognize that while the New Testament does not explicitly call for the abolition of slavery, it lays the theological foundation for human dignity and Christian brotherhood, which ultimately contributed to its demise.

Conclusion

Jesus' use of cultural references in His parables was a teaching method, not an endorsement of those practices. Just as no one argues that Jesus approved of selfishness because the parable says the wise virgins didn't want to share their lamp oil, we should not assume that He condoned slavery simply because He mentioned it. His ultimate message was one of freedom—freedom from sin, from oppression, and from all that separates us from God. From a confessional Lutheran perspective, the key to understanding these texts is the proper distinction between Law and Gospel: Christ did not come to reform society but to redeem sinners, and through that redemption, lives—and ultimately, societies—are changed.