Kevin Rudd says homosexuality is good because Apostle Paul supported slavery
SLAVERY AND THE NEW TESTAMENT
Under the New Covenant the people of God are not a nation with boundaries but are trans-national, from every tribe. Moreover, Christians are repeatedly instructed to submit to the governing authorities (Rom 13:1–7; 1 Pet 2:13–14). It is in this context that we must understand the New Testament instructions for slaves to submit to their masters (Eph 6:5; 1 Pet 2:18).
Slavery in the New Testament
The authors of the New Testament are not out to revolutionize the existing social order but to make disciples of Jesus. They are not trying to overthrow governments or renovate social relations but make the gospel attractive. This is explicit in 1 Timothy 6:1, where having commanded slaves to regard their masters as worthy of all honor, Paul explains that this is “so that God’s name and His teaching will not be blasphemed.”
The same thing is seen in Titus 2:9–10, where slaves are to be obedient and trustworthy “so that they may adorn the teaching of God our Savior in everything.” The gospel is the issue, not social justice. A day will come when social justice will be achieved, when Jesus will establish his kingdom, but the authors of the New Testament expect tribulation and affliction, the messianic woes, until that day comes.
Slaves who become believers are to find their identity in Christ and not be worried about their slavery, though if they can get their freedom they should do so (1 Cor 7:21). The Lord has set them truly free to be slaves of Christ (1 Cor 7:22), and those who have been bought by Christ should “not become slaves of men” (7:23).
Along these lines, Paul calls on Philemon to receive Onesimus back no longer as a slave but as a brother (Phlm 16). Since slavery was no part of God’s good created order, Paul’s instructions to Philemon provide an example of how relationships within the family of God can overcome evil with good.
Kevin Rudd's argument is deceptive and misleading
Under the New Covenant the people of God are not a nation with boundaries but are trans-national, from every tribe. Moreover, Christians are repeatedly instructed to submit to the governing authorities (Rom 13:1–7; 1 Pet 2:13–14). It is in this context that we must understand the New Testament instructions for slaves to submit to their masters (Eph 6:5; 1 Pet 2:18).
Slavery in the New Testament
The authors of the New Testament are not out to revolutionize the existing social order but to make disciples of Jesus. They are not trying to overthrow governments or renovate social relations but make the gospel attractive. This is explicit in 1 Timothy 6:1, where having commanded slaves to regard their masters as worthy of all honor, Paul explains that this is “so that God’s name and His teaching will not be blasphemed.”
The same thing is seen in Titus 2:9–10, where slaves are to be obedient and trustworthy “so that they may adorn the teaching of God our Savior in everything.” The gospel is the issue, not social justice. A day will come when social justice will be achieved, when Jesus will establish his kingdom, but the authors of the New Testament expect tribulation and affliction, the messianic woes, until that day comes.
Slaves who become believers are to find their identity in Christ and not be worried about their slavery, though if they can get their freedom they should do so (1 Cor 7:21). The Lord has set them truly free to be slaves of Christ (1 Cor 7:22), and those who have been bought by Christ should “not become slaves of men” (7:23).
Along these lines, Paul calls on Philemon to receive Onesimus back no longer as a slave but as a brother (Phlm 16). Since slavery was no part of God’s good created order, Paul’s instructions to Philemon provide an example of how relationships within the family of God can overcome evil with good.
Kevin Rudd's argument is deceptive and misleading
