The enslavement of non-Israelite peoples is a topic addressed in various passages of the Old Testament, reflecting the historical and cultural context of the ancient Near East. The practice of slavery, including the enslavement of foreigners, was a common institution in ancient societies, including among the Israelites. The biblical texts provide regulations and narratives that offer insight into how this practice was understood and implemented within the covenant community.

Biblical Regulations and Context

The Mosaic Law contains specific instructions regarding the treatment and status of slaves, distinguishing between Hebrew slaves and those from foreign nations. In Leviticus 25:44-46 , the text states: "Your male and female slaves are to come from the nations around you; from them you may purchase slaves. You may also purchase them from the foreigners residing among you or from their clans living among you, who are born in your land. These may become your property. You may leave them to your sons after you to inherit as property; you can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly."

This passage indicates that while Israelites could not be permanently enslaved, non-Israelite individuals could be acquired as permanent slaves. The distinction underscores the covenantal relationship between God and Israel, where Israelites were to be treated as brothers and not subjected to perpetual servitude.

Historical Examples

The enslavement of non-Israelite peoples is also illustrated in various historical narratives within the Old Testament. For instance, the Gibeonites, who deceived Joshua into making a treaty with them, were subsequently made "woodcutters and water carriers for the congregation and for the altar of the LORD" (Joshua 9:27). This arrangement reflects a form of servitude imposed on a foreign group within Israel's territory.

Another example is found in the account of Solomon's reign, where forced labor was utilized for his extensive building projects. 1 Kings 9:20-21 notes: "As for all the people who remained of the Amorites, Hittites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)—their descendants who remained in the land, those whom the Israelites were unable to devote to destruction—Solomon conscripted these people to be forced laborers, as they are to this day."

Theological Considerations

The enslavement of non-Israelite peoples in the Old Testament must be understood within the broader theological framework of Israel's identity as a chosen nation. The laws and narratives reflect a society structured around covenantal principles, where the Israelites were to live as a distinct people under God's rule. The treatment of foreigners, including their enslavement, was regulated to maintain the holiness and distinctiveness of the Israelite community.

While the Old Testament provides regulations for slavery, it also emphasizes justice and compassion. The Israelites were reminded of their own experience of enslavement in Egypt and were commanded to treat others with fairness and kindness. Deuteronomy 24:17-18 instructs: "Do not deny justice to the foreigner or the fatherless, and do not take a widow’s cloak as security. Remember that you were slaves in Egypt, and the LORD your God redeemed you from there. That is why I am commanding you to do this."

Conclusion

The enslavement of non-Israelite peoples in the Bible reflects the complex interplay of cultural, historical, and theological factors. While the practice was permitted and regulated, the overarching biblical narrative points towards a vision of justice and compassion, rooted in the memory of Israel's own deliverance from bondage.