CHRISTIANITY, RACISM, AND SLAVERY

Christianity, Racism, and Slavery

Christianity, like any religion, has been misused throughout history to justify both good and evil actions. Sadly, during the eras of colonialism and slavery, some people misused Christianity to justify racism, oppression, and violence. Today, we will explore Galatians 3:22–29 on three levels: textual, canonical, and Pauline theology, and then discuss its application to the modern church.

Paul repeatedly emphasizes that there should be no distinctions among Christians based on race, culture, or social status. All are equal before God. Galatians 3:22–29 reflects this inclusivity:

“But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” (NKJV)

This passage declares the unity of all believers, regardless of ethnicity or status.

Galatians 3:22–29: Textual Level

Paul addresses Jews and Gentiles. In verses 22–25, he uses “we” and “us,” speaking to the Jews, highlighting their sinfulness and the Law as their tutor until Christ came. The Law revealed their need for salvation and prepared them for faith.

From verses 26–29, he addresses Gentiles, including slaves, emphasizing their inclusion in God’s family. Paul declares that there is no distinction between Jew or Greek, slave or free, male or female. Adam Clarke comments:

“Under the gospel, all distinctions are done away, as either helping or hindering; all are equally welcome to Christ, and all have an equal need of Him.”

This would have been a radical statement for Jews, who were accustomed to seeing themselves as superior to other nations.

Canonical Level: The Old Testament

Paul’s statement that “all are under sin” echoes the Old Testament, which teaches that all humans, regardless of race or culture, are made in God’s image (Gen 1:26–27).

Equality in creation: God created humans in His image, male and female, granting equal dominion over creation.
Treatment of strangers: God commanded the Israelites to treat foreigners with justice and love (Lev 19:33–36; Deut 23:7–8). A mixed multitude left Egypt with Israel (Exod 12:38), demonstrating God’s inclusivity.
Slavery in context: Slavery existed for poverty, debt, or family arrangements but was regulated and temporary. Masters were prohibited from oppression or violence (Exod 21:2–11; Lev 25:39–41; John 8:35). Servants were part of the household and protected under God’s law.

Abraham’s household servants and Ruth, a Moabite, were treated with respect and equality, prefiguring God’s inclusive plan in Christ (Gen 14:14–15; 15:2; 24:2; Ruth 1:16; 2:12; 4:14–15).

Canonical Level: The New Testament

The New Testament removes barriers of race, culture, and gender. Gentiles appear in Jesus’ genealogy (Tamar, Rahab, Ruth, Bathsheba), showing God’s blessing beyond Israel.

Jesus’ teachings: The Good Samaritan (Luke 10:25–37) and his conversation with the Samaritan woman (John 4:4–42) emphasize love across ethnic lines.
Great Commission: Jesus commands disciples to make disciples of all nations (Matt 28:19–20) and to be witnesses “to the ends of the earth” (Acts 1:8). The gospel reaches Jews, Gentiles, and all nations without discrimination (Acts 2, 8, 10, 13; Phil 4:22).
Equality of genders: Women played important roles in the church (Phoebe in Rom 16; Lois and Eunice with Timothy).

Revelation 5:9–10 confirms that salvation is for people of every tribe, tongue, and nation.

Pauline Theology

Paul consistently emphasizes equality in Christ:

Sin and salvation: All have sinned and need salvation through Christ (Rom 3:22–24; 10:11–13).
New creation: Believers in Christ are new creations, removing distinctions between Jew and Gentile (2 Cor 5:17).
Unity in Christ: Jesus breaks down the “middle wall” of separation (Eph 2:14–19).
Slavery and social order: Paul addresses slaves and masters in Ephesians 6:5–9 and Philemon, emphasizing spiritual equality and mutual respect under God’s authority.
Humility and love: Paul encourages believers to imitate Christ’s humility and service (Phil 2:2–7).
No distinctions in Christ: In Colossians 3:10–11, he affirms that Christ is all and in all, transcending ethnic, social, or cultural barriers.
Salvation for all: God desires everyone to be saved (1 Tim 2:3–4; Titus 2:11).

Application in Today’s Church

The church today must reflect this biblical equality. Churches should not be segregated by skin color, culture, or tradition. Leadership, service, and ministry opportunities should be open to all. God’s salvation through Jesus Christ is universal; all believers, regardless of race or gender, share equally in His grace (Rev 22:3).

Conclusion

It is unjust to blame Christianity for the sins of Christians. While some historically misused Scripture to justify slavery and oppression, the Bible’s message promotes love, equality, and justice for all. Slavery in biblical times was context-specific and regulated, not based on race or ethnicity. Today, the church must uphold these principles of equality and reflect God’s universal love.

Bibliography

Clarke, Adam. Commentary on the Holy Bible. Kansas: Beacon Hill, 1967.
Davidson, Francis. The New Bible Commentary. Grand Rapids: Eerdmans, 1953.
Falwell, Jerry & Hindson, Edward E. Liberty Commentary on the New Testament. Lynchburg: Liberty, 1978.
Pink, Arthur W. An Exposition of the Sermon on the Mount. Grand Rapids: Baker, 1966.

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